Exod 5
1 Moise şi Aaron s-au dus apoi la Faraon, şi i-au zis: ,,Aşa vorbeşte Domnul, Dumnezeul lui Israel: ,Lasă pe poporul Meu să plece, ca să prăznuiască în pustie un praznic în cinstea Mea.``
2 Faraon a răspuns: ,,Cine este Domnul, ca să ascult de glasul Lui, şi să las pe Israel să plece?`` Eu nu cunosc pe Domnul, şi nu voi lăsa pe Israel să plece.``
3 Ei au zis: ,,Ni S-a arătat Dumnezeul Evreilor. Dă-ne voie să facem un drum de trei zile în pustie, ca să aducem jertfe Domnului, pentruca să nu ne bată cu ciumă sau cu sabie.``
4 Şi împăratul Egiptului le-a zis: ,,Moise şi Aaron, pentruce abateţi poporul de la lucrul lui? Plecaţi la lucrările voastre.``
5 Faraon a zis: ,,Iată că poporul acesta s-a înmulţit acum în ţară, şi voi mai voiţi să-l faceţi să-şi înceteze lucrările?``
6 Şi chiar în ziua aceea, Faraon a dat următoarea poruncă isprăvniceilor norodului şi logofeţilor:
7 ,,Să nu mai daţi poporului paie ca mai înainte pentru facerea cărămizilor; ci să se ducă singuri să strângă paie.
8 Totuş să le cereţi acelaş număr de cărămizi, pe cari le făceau mai înainte; să nu le scădeţi nimic din ele, căci sânt nişte leneşi; de aceea strigă mereu: ,Haidem să aducem jertfe Dumnezeului nostru.`
9 Să se dea mult de lucru oamenilor acestora, ca să aibă de lucru, şi să nu mai umble după năluci.``
10 Isprăvniceii poporului şi logofeţii au venit şi au spus poporului: ,,Aşa vorbeşte Faraon: ,Nu vă mai dau paie;
11 duceţi-vă singuri de vă luaţi paie de unde veţi găsi; dar nu vi se scade nimic din lucrul vostru.``
12 Poporul s-a răspândit în toată ţara Egiptului, ca să strângă mirişte în loc de paie.
13 Isprăvniceii îi sileau, zicând: ,,Isprăviţi-vă lucrul, zi de zi, ca şi atunci când erau paie!``
14 Au bătut chiar pe logofeţii copiilor lui Israel, puşi peste ei de isprăvniceii lui Faraon. ,,Pentruce``, li se zicea, ,,n-aţi isprăvit ieri şi azi, ca mai înainte, numărul de cărămizi, care vă fusese hotărât?``
15 Logofeţii copiilor lui Israel s-au dus să se plângă la Faraon, şi i-au zis: ,,Pentruce te porţi aşa cu robii tăi?
16 Robilor tăi nu li se mai dau paie ca mai înainte, şi totuş ni se spune: ,Faceţi cărămizi!` Ba încă, robii tăi sânt şi bătuţi, ca şi când poporul tău ar fi vinovat.``
17 Faraon a răspuns: ,,Sânteţi nişte leneşi şi nişte trântori! De aceea ziceţi: ,Haidem să aducem jertfe Domnului!`
18 Acum, duceţi-vă îndată de lucraţi; nu vi se vor da paie, şi veţi face acelaş număr de cărămizi.``
19 Logofeţii copiilor lui Israel au văzut în ce stare nenorocită erau, când li se zicea: ,,Nu vi se scade nimic din numărul de cărămizi; ci în fiecare zi să faceţi lucrul cuvenit unei zile.``
20 Când au ieşit dela Faraon, au întâlnit pe Moise şi pe Aaron, care îi aşteptau.
21 Şi le-au zis: ,,Să vă vadă Domnul, şi să judece! Voi ne-aţi făcut urîţi lui Faraon şi slujitorilor lui; ba încă le-aţi dat sabia în mână ca să ne omoare.``
22 Moise s-a întors la Domnul, şi a zis: ,,Doamne, pentruce ai făcut un astfel de rău poporului acestuia? Pentruce m-ai trimes?
23 De când m-am dus la Faraon ca să-i vorbesc în Numele Tău, el face şi mai rău poporului acestuia; şi n-ai izbăvit pe poporul Tău.``
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Thus, Aaron became Israel’s first high priest. Aaron’s role as high priest was especially prominent on the annual Day of Atonement, the only day when the high priest entered the Most Holy Place to purify it from the effects of Israel’s sins (Lev 16). Before the high priest could do so, however, he had to offer a sacrifice to atone for his own sins.<\/p>\n<p>Aaron was an imperfect leader. While Moses was on Mount Sinai receiving the law from God, Aaron helped the people make an idol (Exod 32). When Moses returned, Aaron gave poor excuses and blamed the people. This event resulted in the death of three thousand Israelites, as well as a plague.<\/p>\n<p>Aaron and his sister, Miriam, once wrongly challenged Moses’ authority, resulting in a temporary state of leprosy for Miriam (Num 12). Later, when other Levites challenged Aaron’s authority, God affirmed Aaron’s role by making his staff bud with almond blossoms (Num 17). However, because Moses and Aaron challenged God’s authority (Num 20:1-13), they both died in the wilderness without entering the Promised Land (Num 20:22-29).<\/p>\n<p>Jesus has become the Great High Priest, far surpassing Aaron’s priestly authority and effectiveness (see Heb 7–10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:14-17, 27-31; 6:20-27; 7:1-2; 28:1-5; 32:1-25; Num 12:1-12; 20:1-13, 22-29; Acts 7:39-41<\/p>","content_en":"<h3>Aaron<\/h3>\n<p>Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. 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This event resulted in the death of three thousand Israelites, as well as a plague.<\/p>\n<p>Aaron and his sister, Miriam, once wrongly challenged Moses’ authority, resulting in a temporary state of leprosy for Miriam (Num 12). Later, when other Levites challenged Aaron’s authority, God affirmed Aaron’s role by making his staff bud with almond blossoms (Num 17). However, because Moses and Aaron challenged God’s authority (Num 20:1-13), they both died in the wilderness without entering the Promised Land (Num 20:22-29).<\/p>\n<p>Jesus has become the Great High Priest, far surpassing Aaron’s priestly authority and effectiveness (see Heb 7–10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:14-17, 27-31; 6:20-27; 7:1-2; 28:1-5; 32:1-25; Num 12:1-12; 20:1-13, 22-29; Acts 7:39-41<\/p>","summary_ro":"Aaron Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. 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God’s rescue of the defenseless Israelites and the destruction of the powerful Egyptians at the Red Sea is among the most dramatic rescues recorded in the Old Testament. The Lord revealed himself at the Red Sea as a warrior who fought for his people (15:3).<\/p>\n<p>Neither of the pharaohs in Exodus is mentioned by name, probably in keeping with Egyptian practice. However, if the Exodus took place in the 1400s <span>BC<\/span>, the Pharaoh of the Exodus might have been Thutmose III (around 1504–1450 <span>BC<\/span>). If the Exodus occurred in the 1200s <span>BC<\/span> (based on an alternative chronology), this pharaoh might have been Rameses II (around 1279–1213 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 1:8-22; 2:14-15, 23; 5:1–15:21<\/p>","content_en":"<h3>Pharaoh<\/h3>\n<p>“Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. 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Rom 1:18-32).<\/p>\n<p>As king, the pharaoh personified the rule of the gods over Egypt, which gave him absolute authority. The plagues were God’s attacks on the false gods of Egypt (see Exod 12:12). The final plague—the death of the firstborn—was an attack on Pharaoh’s household. This climactic plague convinced Pharaoh to let Israel go, but after the Israelites left, Pharaoh again changed his mind. He chased them until he had cornered them at the Red Sea. God’s rescue of the defenseless Israelites and the destruction of the powerful Egyptians at the Red Sea is among the most dramatic rescues recorded in the Old Testament. The Lord revealed himself at the Red Sea as a warrior who fought for his people (15:3).<\/p>\n<p>Neither of the pharaohs in Exodus is mentioned by name, probably in keeping with Egyptian practice. However, if the Exodus took place in the 1400s <span>BC<\/span>, the Pharaoh of the Exodus might have been Thutmose III (around 1504–1450 <span>BC<\/span>). 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Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. Thereafter, Aaron was often at Moses’ side, speaking to the Israelite leaders and demanding that Pharaoh let the Israelites leave Egypt (Exod 5:1-5).<\/p>\n<p>During the Israelites’ wilderness wanderings, God appointed Aaron and his sons to be set apart and dedicated as priests (Exod 28:1-5; 29:1-46; Lev 8:1-36). Thus, Aaron became Israel’s first high priest. Aaron’s role as high priest was especially prominent on the annual Day of Atonement, the only day when the high priest entered the Most Holy Place to purify it from the effects of Israel’s sins (Lev 16). Before the high priest could do so, however, he had to offer a sacrifice to atone for his own sins.<\/p>\n<p>Aaron was an imperfect leader. While Moses was on Mount Sinai receiving the law from God, Aaron helped the people make an idol (Exod 32). When Moses returned, Aaron gave poor excuses and blamed the people. This event resulted in the death of three thousand Israelites, as well as a plague.<\/p>\n<p>Aaron and his sister, Miriam, once wrongly challenged Moses’ authority, resulting in a temporary state of leprosy for Miriam (Num 12). Later, when other Levites challenged Aaron’s authority, God affirmed Aaron’s role by making his staff bud with almond blossoms (Num 17). However, because Moses and Aaron challenged God’s authority (Num 20:1-13), they both died in the wilderness without entering the Promised Land (Num 20:22-29).<\/p>\n<p>Jesus has become the Great High Priest, far surpassing Aaron’s priestly authority and effectiveness (see Heb 7–10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:14-17, 27-31; 6:20-27; 7:1-2; 28:1-5; 32:1-25; Num 12:1-12; 20:1-13, 22-29; Acts 7:39-41<\/p>","content_en":"<h3>Aaron<\/h3>\n<p>Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. Thereafter, Aaron was often at Moses’ side, speaking to the Israelite leaders and demanding that Pharaoh let the Israelites leave Egypt (Exod 5:1-5).<\/p>\n<p>During the Israelites’ wilderness wanderings, God appointed Aaron and his sons to be set apart and dedicated as priests (Exod 28:1-5; 29:1-46; Lev 8:1-36). Thus, Aaron became Israel’s first high priest. Aaron’s role as high priest was especially prominent on the annual Day of Atonement, the only day when the high priest entered the Most Holy Place to purify it from the effects of Israel’s sins (Lev 16). Before the high priest could do so, however, he had to offer a sacrifice to atone for his own sins.<\/p>\n<p>Aaron was an imperfect leader. While Moses was on Mount Sinai receiving the law from God, Aaron helped the people make an idol (Exod 32). When Moses returned, Aaron gave poor excuses and blamed the people. This event resulted in the death of three thousand Israelites, as well as a plague.<\/p>\n<p>Aaron and his sister, Miriam, once wrongly challenged Moses’ authority, resulting in a temporary state of leprosy for Miriam (Num 12). Later, when other Levites challenged Aaron’s authority, God affirmed Aaron’s role by making his staff bud with almond blossoms (Num 17). However, because Moses and Aaron challenged God’s authority (Num 20:1-13), they both died in the wilderness without entering the Promised Land (Num 20:22-29).<\/p>\n<p>Jesus has become the Great High Priest, far surpassing Aaron’s priestly authority and effectiveness (see Heb 7–10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:14-17, 27-31; 6:20-27; 7:1-2; 28:1-5; 32:1-25; Num 12:1-12; 20:1-13, 22-29; Acts 7:39-41<\/p>","summary_ro":"Aaron Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. ...","summary_en":"Aaron Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68584,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Pharaoh","title_en":"Pharaoh","content_ro":"<h3>Pharaoh<\/h3>\n<p>“Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt.<\/p> \n<p>Two pharaohs appear in the book of Exodus, neither of whom had the same regard for the Hebrew people (see Exod 1:8-10). The first was king when Moses was born. Out of fear, he ordered the murder of all Hebrew baby boys. Moses not only escaped death, but was raised by Pharaoh’s daughter in the palace! This pharaoh died after Moses had fled from Egypt (Exod 2:23).<\/p>\n<p>A new pharaoh came to power, whom Moses and Aaron later confronted. This pharaoh was determined to prevent the Israelites from leaving Egypt; he remained stubborn even when confronted with God’s power. The Bible describes his hard-hearted unwillingness to change (see Exod 8:32; 9:12, 34-35; cp. Rom 1:18-32).<\/p>\n<p>As king, the pharaoh personified the rule of the gods over Egypt, which gave him absolute authority. The plagues were God’s attacks on the false gods of Egypt (see Exod 12:12). The final plague—the death of the firstborn—was an attack on Pharaoh’s household. This climactic plague convinced Pharaoh to let Israel go, but after the Israelites left, Pharaoh again changed his mind. He chased them until he had cornered them at the Red Sea. God’s rescue of the defenseless Israelites and the destruction of the powerful Egyptians at the Red Sea is among the most dramatic rescues recorded in the Old Testament. The Lord revealed himself at the Red Sea as a warrior who fought for his people (15:3).<\/p>\n<p>Neither of the pharaohs in Exodus is mentioned by name, probably in keeping with Egyptian practice. However, if the Exodus took place in the 1400s <span>BC<\/span>, the Pharaoh of the Exodus might have been Thutmose III (around 1504–1450 <span>BC<\/span>). If the Exodus occurred in the 1200s <span>BC<\/span> (based on an alternative chronology), this pharaoh might have been Rameses II (around 1279–1213 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 1:8-22; 2:14-15, 23; 5:1–15:21<\/p>","content_en":"<h3>Pharaoh<\/h3>\n<p>“Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt.<\/p> \n<p>Two pharaohs appear in the book of Exodus, neither of whom had the same regard for the Hebrew people (see Exod 1:8-10). The first was king when Moses was born. Out of fear, he ordered the murder of all Hebrew baby boys. Moses not only escaped death, but was raised by Pharaoh’s daughter in the palace! This pharaoh died after Moses had fled from Egypt (Exod 2:23).<\/p>\n<p>A new pharaoh came to power, whom Moses and Aaron later confronted. This pharaoh was determined to prevent the Israelites from leaving Egypt; he remained stubborn even when confronted with God’s power. The Bible describes his hard-hearted unwillingness to change (see Exod 8:32; 9:12, 34-35; cp. Rom 1:18-32).<\/p>\n<p>As king, the pharaoh personified the rule of the gods over Egypt, which gave him absolute authority. The plagues were God’s attacks on the false gods of Egypt (see Exod 12:12). The final plague—the death of the firstborn—was an attack on Pharaoh’s household. This climactic plague convinced Pharaoh to let Israel go, but after the Israelites left, Pharaoh again changed his mind. He chased them until he had cornered them at the Red Sea. God’s rescue of the defenseless Israelites and the destruction of the powerful Egyptians at the Red Sea is among the most dramatic rescues recorded in the Old Testament. The Lord revealed himself at the Red Sea as a warrior who fought for his people (15:3).<\/p>\n<p>Neither of the pharaohs in Exodus is mentioned by name, probably in keeping with Egyptian practice. However, if the Exodus took place in the 1400s <span>BC<\/span>, the Pharaoh of the Exodus might have been Thutmose III (around 1504–1450 <span>BC<\/span>). If the Exodus occurred in the 1200s <span>BC<\/span> (based on an alternative chronology), this pharaoh might have been Rameses II (around 1279–1213 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 1:8-22; 2:14-15, 23; 5:1–15:21<\/p>","summary_ro":"Pharaoh “Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt. Two pharaohs appear in the book of E...","summary_en":"Pharaoh “Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt. Two pharaohs appear in the book of E...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96174,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Aaron","title_en":"Aaron","content_ro":"<h3>Aaron<\/h3>\n<p>Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. Thereafter, Aaron was often at Moses’ side, speaking to the Israelite leaders and demanding that Pharaoh let the Israelites leave Egypt (Exod 5:1-5).<\/p>\n<p>During the Israelites’ wilderness wanderings, God appointed Aaron and his sons to be set apart and dedicated as priests (Exod 28:1-5; 29:1-46; Lev 8:1-36). Thus, Aaron became Israel’s first high priest. Aaron’s role as high priest was especially prominent on the annual Day of Atonement, the only day when the high priest entered the Most Holy Place to purify it from the effects of Israel’s sins (Lev 16). Before the high priest could do so, however, he had to offer a sacrifice to atone for his own sins.<\/p>\n<p>Aaron was an imperfect leader. While Moses was on Mount Sinai receiving the law from God, Aaron helped the people make an idol (Exod 32). When Moses returned, Aaron gave poor excuses and blamed the people. This event resulted in the death of three thousand Israelites, as well as a plague.<\/p>\n<p>Aaron and his sister, Miriam, once wrongly challenged Moses’ authority, resulting in a temporary state of leprosy for Miriam (Num 12). Later, when other Levites challenged Aaron’s authority, God affirmed Aaron’s role by making his staff bud with almond blossoms (Num 17). However, because Moses and Aaron challenged God’s authority (Num 20:1-13), they both died in the wilderness without entering the Promised Land (Num 20:22-29).<\/p>\n<p>Jesus has become the Great High Priest, far surpassing Aaron’s priestly authority and effectiveness (see Heb 7–10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:14-17, 27-31; 6:20-27; 7:1-2; 28:1-5; 32:1-25; Num 12:1-12; 20:1-13, 22-29; Acts 7:39-41<\/p>","content_en":"<h3>Aaron<\/h3>\n<p>Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. Thereafter, Aaron was often at Moses’ side, speaking to the Israelite leaders and demanding that Pharaoh let the Israelites leave Egypt (Exod 5:1-5).<\/p>\n<p>During the Israelites’ wilderness wanderings, God appointed Aaron and his sons to be set apart and dedicated as priests (Exod 28:1-5; 29:1-46; Lev 8:1-36). Thus, Aaron became Israel’s first high priest. Aaron’s role as high priest was especially prominent on the annual Day of Atonement, the only day when the high priest entered the Most Holy Place to purify it from the effects of Israel’s sins (Lev 16). Before the high priest could do so, however, he had to offer a sacrifice to atone for his own sins.<\/p>\n<p>Aaron was an imperfect leader. While Moses was on Mount Sinai receiving the law from God, Aaron helped the people make an idol (Exod 32). When Moses returned, Aaron gave poor excuses and blamed the people. This event resulted in the death of three thousand Israelites, as well as a plague.<\/p>\n<p>Aaron and his sister, Miriam, once wrongly challenged Moses’ authority, resulting in a temporary state of leprosy for Miriam (Num 12). Later, when other Levites challenged Aaron’s authority, God affirmed Aaron’s role by making his staff bud with almond blossoms (Num 17). However, because Moses and Aaron challenged God’s authority (Num 20:1-13), they both died in the wilderness without entering the Promised Land (Num 20:22-29).<\/p>\n<p>Jesus has become the Great High Priest, far surpassing Aaron’s priestly authority and effectiveness (see Heb 7–10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:14-17, 27-31; 6:20-27; 7:1-2; 28:1-5; 32:1-25; Num 12:1-12; 20:1-13, 22-29; Acts 7:39-41<\/p>","summary_ro":"Aaron Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. ...","summary_en":"Aaron Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96210,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Pharaoh","title_en":"Pharaoh","content_ro":"<h3>Pharaoh<\/h3>\n<p>“Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt.<\/p> \n<p>Two pharaohs appear in the book of Exodus, neither of whom had the same regard for the Hebrew people (see Exod 1:8-10). The first was king when Moses was born. Out of fear, he ordered the murder of all Hebrew baby boys. Moses not only escaped death, but was raised by Pharaoh’s daughter in the palace! This pharaoh died after Moses had fled from Egypt (Exod 2:23).<\/p>\n<p>A new pharaoh came to power, whom Moses and Aaron later confronted. This pharaoh was determined to prevent the Israelites from leaving Egypt; he remained stubborn even when confronted with God’s power. The Bible describes his hard-hearted unwillingness to change (see Exod 8:32; 9:12, 34-35; cp. Rom 1:18-32).<\/p>\n<p>As king, the pharaoh personified the rule of the gods over Egypt, which gave him absolute authority. The plagues were God’s attacks on the false gods of Egypt (see Exod 12:12). The final plague—the death of the firstborn—was an attack on Pharaoh’s household. This climactic plague convinced Pharaoh to let Israel go, but after the Israelites left, Pharaoh again changed his mind. He chased them until he had cornered them at the Red Sea. God’s rescue of the defenseless Israelites and the destruction of the powerful Egyptians at the Red Sea is among the most dramatic rescues recorded in the Old Testament. The Lord revealed himself at the Red Sea as a warrior who fought for his people (15:3).<\/p>\n<p>Neither of the pharaohs in Exodus is mentioned by name, probably in keeping with Egyptian practice. However, if the Exodus took place in the 1400s <span>BC<\/span>, the Pharaoh of the Exodus might have been Thutmose III (around 1504–1450 <span>BC<\/span>). If the Exodus occurred in the 1200s <span>BC<\/span> (based on an alternative chronology), this pharaoh might have been Rameses II (around 1279–1213 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 1:8-22; 2:14-15, 23; 5:1–15:21<\/p>","content_en":"<h3>Pharaoh<\/h3>\n<p>“Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt.<\/p> \n<p>Two pharaohs appear in the book of Exodus, neither of whom had the same regard for the Hebrew people (see Exod 1:8-10). The first was king when Moses was born. Out of fear, he ordered the murder of all Hebrew baby boys. Moses not only escaped death, but was raised by Pharaoh’s daughter in the palace! This pharaoh died after Moses had fled from Egypt (Exod 2:23).<\/p>\n<p>A new pharaoh came to power, whom Moses and Aaron later confronted. This pharaoh was determined to prevent the Israelites from leaving Egypt; he remained stubborn even when confronted with God’s power. The Bible describes his hard-hearted unwillingness to change (see Exod 8:32; 9:12, 34-35; cp. Rom 1:18-32).<\/p>\n<p>As king, the pharaoh personified the rule of the gods over Egypt, which gave him absolute authority. The plagues were God’s attacks on the false gods of Egypt (see Exod 12:12). The final plague—the death of the firstborn—was an attack on Pharaoh’s household. This climactic plague convinced Pharaoh to let Israel go, but after the Israelites left, Pharaoh again changed his mind. He chased them until he had cornered them at the Red Sea. God’s rescue of the defenseless Israelites and the destruction of the powerful Egyptians at the Red Sea is among the most dramatic rescues recorded in the Old Testament. The Lord revealed himself at the Red Sea as a warrior who fought for his people (15:3).<\/p>\n<p>Neither of the pharaohs in Exodus is mentioned by name, probably in keeping with Egyptian practice. However, if the Exodus took place in the 1400s <span>BC<\/span>, the Pharaoh of the Exodus might have been Thutmose III (around 1504–1450 <span>BC<\/span>). If the Exodus occurred in the 1200s <span>BC<\/span> (based on an alternative chronology), this pharaoh might have been Rameses II (around 1279–1213 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 1:8-22; 2:14-15, 23; 5:1–15:21<\/p>","summary_ro":"Pharaoh “Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt. Two pharaohs appear in the book of E...","summary_en":"Pharaoh “Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt. Two pharaohs appear in the book of E...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123800,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Aaron","title_en":"Aaron","content_ro":"<h3>Aaron<\/h3>\n<p>Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. Thereafter, Aaron was often at Moses’ side, speaking to the Israelite leaders and demanding that Pharaoh let the Israelites leave Egypt (Exod 5:1-5).<\/p>\n<p>During the Israelites’ wilderness wanderings, God appointed Aaron and his sons to be set apart and dedicated as priests (Exod 28:1-5; 29:1-46; Lev 8:1-36). Thus, Aaron became Israel’s first high priest. Aaron’s role as high priest was especially prominent on the annual Day of Atonement, the only day when the high priest entered the Most Holy Place to purify it from the effects of Israel’s sins (Lev 16). Before the high priest could do so, however, he had to offer a sacrifice to atone for his own sins.<\/p>\n<p>Aaron was an imperfect leader. While Moses was on Mount Sinai receiving the law from God, Aaron helped the people make an idol (Exod 32). When Moses returned, Aaron gave poor excuses and blamed the people. This event resulted in the death of three thousand Israelites, as well as a plague.<\/p>\n<p>Aaron and his sister, Miriam, once wrongly challenged Moses’ authority, resulting in a temporary state of leprosy for Miriam (Num 12). Later, when other Levites challenged Aaron’s authority, God affirmed Aaron’s role by making his staff bud with almond blossoms (Num 17). However, because Moses and Aaron challenged God’s authority (Num 20:1-13), they both died in the wilderness without entering the Promised Land (Num 20:22-29).<\/p>\n<p>Jesus has become the Great High Priest, far surpassing Aaron’s priestly authority and effectiveness (see Heb 7–10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:14-17, 27-31; 6:20-27; 7:1-2; 28:1-5; 32:1-25; Num 12:1-12; 20:1-13, 22-29; Acts 7:39-41<\/p>","content_en":"<h3>Aaron<\/h3>\n<p>Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. Thereafter, Aaron was often at Moses’ side, speaking to the Israelite leaders and demanding that Pharaoh let the Israelites leave Egypt (Exod 5:1-5).<\/p>\n<p>During the Israelites’ wilderness wanderings, God appointed Aaron and his sons to be set apart and dedicated as priests (Exod 28:1-5; 29:1-46; Lev 8:1-36). Thus, Aaron became Israel’s first high priest. Aaron’s role as high priest was especially prominent on the annual Day of Atonement, the only day when the high priest entered the Most Holy Place to purify it from the effects of Israel’s sins (Lev 16). Before the high priest could do so, however, he had to offer a sacrifice to atone for his own sins.<\/p>\n<p>Aaron was an imperfect leader. While Moses was on Mount Sinai receiving the law from God, Aaron helped the people make an idol (Exod 32). When Moses returned, Aaron gave poor excuses and blamed the people. This event resulted in the death of three thousand Israelites, as well as a plague.<\/p>\n<p>Aaron and his sister, Miriam, once wrongly challenged Moses’ authority, resulting in a temporary state of leprosy for Miriam (Num 12). Later, when other Levites challenged Aaron’s authority, God affirmed Aaron’s role by making his staff bud with almond blossoms (Num 17). However, because Moses and Aaron challenged God’s authority (Num 20:1-13), they both died in the wilderness without entering the Promised Land (Num 20:22-29).<\/p>\n<p>Jesus has become the Great High Priest, far surpassing Aaron’s priestly authority and effectiveness (see Heb 7–10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:14-17, 27-31; 6:20-27; 7:1-2; 28:1-5; 32:1-25; Num 12:1-12; 20:1-13, 22-29; Acts 7:39-41<\/p>","summary_ro":"Aaron Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. ...","summary_en":"Aaron Moses’ older brother, Aaron (see Exod 6:20; 7:7), played a crucial role in founding Israel and its institutions, particularly the priesthood. He first appears after Moses’ calling at the burning bush (Exod 3:1–4:17). Moses was reluctant to accept his divine commission, claiming that he was unfit to lead the Israelites out of Egypt because his words tended to “get tangled” (Exod 4:10). Despite God’s assurances, Moses continued to object until God appointed Aaron to be Moses’ mouthpiece. ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123836,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Pharaoh","title_en":"Pharaoh","content_ro":"<h3>Pharaoh<\/h3>\n<p>“Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt.<\/p> \n<p>Two pharaohs appear in the book of Exodus, neither of whom had the same regard for the Hebrew people (see Exod 1:8-10). The first was king when Moses was born. Out of fear, he ordered the murder of all Hebrew baby boys. Moses not only escaped death, but was raised by Pharaoh’s daughter in the palace! This pharaoh died after Moses had fled from Egypt (Exod 2:23).<\/p>\n<p>A new pharaoh came to power, whom Moses and Aaron later confronted. This pharaoh was determined to prevent the Israelites from leaving Egypt; he remained stubborn even when confronted with God’s power. The Bible describes his hard-hearted unwillingness to change (see Exod 8:32; 9:12, 34-35; cp. Rom 1:18-32).<\/p>\n<p>As king, the pharaoh personified the rule of the gods over Egypt, which gave him absolute authority. The plagues were God’s attacks on the false gods of Egypt (see Exod 12:12). The final plague—the death of the firstborn—was an attack on Pharaoh’s household. This climactic plague convinced Pharaoh to let Israel go, but after the Israelites left, Pharaoh again changed his mind. He chased them until he had cornered them at the Red Sea. God’s rescue of the defenseless Israelites and the destruction of the powerful Egyptians at the Red Sea is among the most dramatic rescues recorded in the Old Testament. The Lord revealed himself at the Red Sea as a warrior who fought for his people (15:3).<\/p>\n<p>Neither of the pharaohs in Exodus is mentioned by name, probably in keeping with Egyptian practice. However, if the Exodus took place in the 1400s <span>BC<\/span>, the Pharaoh of the Exodus might have been Thutmose III (around 1504–1450 <span>BC<\/span>). If the Exodus occurred in the 1200s <span>BC<\/span> (based on an alternative chronology), this pharaoh might have been Rameses II (around 1279–1213 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 1:8-22; 2:14-15, 23; 5:1–15:21<\/p>","content_en":"<h3>Pharaoh<\/h3>\n<p>“Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt.<\/p> \n<p>Two pharaohs appear in the book of Exodus, neither of whom had the same regard for the Hebrew people (see Exod 1:8-10). The first was king when Moses was born. Out of fear, he ordered the murder of all Hebrew baby boys. Moses not only escaped death, but was raised by Pharaoh’s daughter in the palace! This pharaoh died after Moses had fled from Egypt (Exod 2:23).<\/p>\n<p>A new pharaoh came to power, whom Moses and Aaron later confronted. This pharaoh was determined to prevent the Israelites from leaving Egypt; he remained stubborn even when confronted with God’s power. The Bible describes his hard-hearted unwillingness to change (see Exod 8:32; 9:12, 34-35; cp. Rom 1:18-32).<\/p>\n<p>As king, the pharaoh personified the rule of the gods over Egypt, which gave him absolute authority. The plagues were God’s attacks on the false gods of Egypt (see Exod 12:12). The final plague—the death of the firstborn—was an attack on Pharaoh’s household. This climactic plague convinced Pharaoh to let Israel go, but after the Israelites left, Pharaoh again changed his mind. He chased them until he had cornered them at the Red Sea. God’s rescue of the defenseless Israelites and the destruction of the powerful Egyptians at the Red Sea is among the most dramatic rescues recorded in the Old Testament. The Lord revealed himself at the Red Sea as a warrior who fought for his people (15:3).<\/p>\n<p>Neither of the pharaohs in Exodus is mentioned by name, probably in keeping with Egyptian practice. However, if the Exodus took place in the 1400s <span>BC<\/span>, the Pharaoh of the Exodus might have been Thutmose III (around 1504–1450 <span>BC<\/span>). If the Exodus occurred in the 1200s <span>BC<\/span> (based on an alternative chronology), this pharaoh might have been Rameses II (around 1279–1213 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 1:8-22; 2:14-15, 23; 5:1–15:21<\/p>","summary_ro":"Pharaoh “Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt. Two pharaohs appear in the book of E...","summary_en":"Pharaoh “Pharaoh” is an Egyptian word meaning “great house.” It refers to the royal palace and is also used as a title for the king of Egypt. During the time of Joseph, the Israelites were looked upon favorably by the pharaoh. Joseph had interpreted Pharaoh’s dreams, leading to his promotion as second-in-command in Egypt (Gen 41:1-44). Pharaoh gave Joseph’s family the best land in Egypt (Gen 45:16-20), and the Israelites multiplied and flourished in Egypt. Two pharaohs appear in the book of E...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aaron","title_en":"Aaron","content_ro":"<h3>AARON<\/h3>\n<p>Moses’ brother and Israel’s first high priest. In the books of Exodus, Leviticus, and Numbers, Aaron was Moses’ spokesman and assistant during the Israelites’ exodus from Egypt. Aaron was three years older than Moses and was 83 when they first confronted the pharaoh (Ex 7:7). Their sister, Miriam (Nm 26:59), must have been the eldest child, old enough to carry messages when the infant Moses was found by the pharaoh’s daughter (Ex 2:1-9). Aaron’s mother was Jochebed and his father was Amram, a descendant of the Kohath family of Levi’s tribe (Ex 6:18-20).<\/p>\n<p>Aaron and his wife, Elisheba, had four sons (Ex 6:23), who were to follow him in the priesthood (Lv 1:5). Two of them, Nadab and Abihu, violated God’s instructions by performing a sacrilegious act while burning incense and were burned to death as a result (Lv 10:1-5). The priesthood was then passed on through the other two sons, Eleazar and Ithamar, who also sometimes failed to carry out God’s instructions precisely (10:6-20).<\/p>\n<p>Aaron’s prominence in the events of the exodus arose partly from the fact that he was Moses’ brother. When Moses tried to avoid becoming Israel’s leader on the grounds of having a speech impediment, Aaron’s ability as a speaker was recognized and used by God (Ex 4:10-16).<\/p>\n<p class=\"h2\" id=\"EventsofAaronsLife\">Events of Aaron’s Life<\/p>\n<p>The Hebrew people were slaves in Egypt at the beginning of Aaron’s life. Raised as an Egyptian by one of the pharaoh’s daughters, Moses had fled into the Midian Desert after killing a cruel Egyptian taskmaster (Ex 1–2). When God sent Moses back as a liberator (chs 3–4), he also sent Aaron out to meet Moses in the desert (4:27). Moses was a stranger to his people after so many years of exile, so Aaron made contact with Israel’s elders for him (4:29-31). When Moses and Aaron went to see the pharaoh, God told the Egyptian monarch through the two of them to let the Israelites go (Ex 5:1). When the pharaoh made life even more miserable for the Hebrew slaves, God began to show his power to the Egyptian ruler through a series of miracles (chs 5–12). God performed the first three miracles through Aaron, using a rod (probably a shepherd’s staff). The pharaoh had his palace sorcerers do similar tricks. After God brought a plague of gnats (<span>kjv<\/span> “lice”) over all Egypt, the Egyptian magicians admitted defeat and said, “This is the finger of God!” (Ex 8:19, <span>nlt<\/span>). Then God brought on more plagues through Moses, culminating in the deaths of all the Egyptians’ firstborn sons. Aaron was with Moses (12:1-28) when God revealed how he would “pass over” the properly marked homes of the Israelites, sparing their children on the night the Egyptian children died. That event was the origin of the Passover feast still observed by Jews today (13:1-16).<\/p>\n<p>After God led the Israelites to safety and destroyed the pursuing Egyptians, Aaron participated with Moses in governing the people on their long wilderness journey to the Promised Land (Ex 16:1-6). Later, battling against Amalek’s army, Aaron helped hold up Moses’ weary arms in prayer to maintain God’s blessing (17:8-16). Although always subordinate to Moses, Aaron seems to have been recognized as an important leader (18:12). God summoned him to be with Moses when God gave the law on Mt Sinai (19:24). Aaron was among the representatives of the people who ratified God’s statutes in the Book of the Covenant (24:1-8). Aaron went with those leaders partway up the holy mountain and saw the vision of the God of Israel (24:9-10). With Hur, he was left in charge when Moses was with God on the mountaintop (vv 13-14).<\/p>\n\n<p>Moses was gone for over a month, and in a moment of weakness, Aaron gave in to the people’s request for an idol to worship. He melted down their gold ornaments to make a golden image of a calf (Ex 32:1-4). (The Israelites had probably been influenced in Egypt by the cult of Apis, a fertility god in the form of a bull.) At first, Aaron seemed to think he might be doing something acceptable to God (v 5), but things got out of hand and a drunken sex orgy took place around the idol (v 6). God was angry enough to destroy the people, but Moses interceded, reminding God of his promise to multiply Abraham’s descendants (Ex 32:7-14). Moses furiously confronted Aaron about the immorality and idolatry, which Aaron blamed on the people without admitting any guilt of his own (vv 21-24). Although the idolators were punished by death (Ex 32:25-28) and the whole camp by a plague (v 35), Aaron was evidently not punished. In a retelling of the events, Moses said that Aaron was in great danger but was spared because he had prayed for him (Dt 9:20).<\/p>\n<p>In their second year of nomadic wilderness life, Aaron helped Moses carry out a census (Nm 1:1-3, 17-18). Eventually, Aaron may have become jealous of Moses’ position of leadership, for Miriam and Aaron began to slander their brother, even though the elderly Moses was by then more humble than any man on earth (Nm 12:1-4). God’s anger toward the two was averted by Moses’ prayer, although Miriam did suffer for her sin (12:5-15). Aaron again seems to have escaped punishment entirely. With Moses, Aaron opposed a rebellion at Kadesh (14:1-5). He stood with Moses against a later revolt (ch 16). After a final incident at Meribah, where the Israelites almost revolted again, God accused Moses and Aaron of having failed to take him at his word and denied them entry into the Promised Land (20:1-12). Aaron died at the age of 123 on Mt Hor, after Moses had removed his elaborate priestly garments and put them on Aaron’s son Eleazar (Nm 20:23-29; 33:38-39).<\/p>\n<p><em>See also<\/em> Israel, History of; Exodus, The; Wilderness Wanderings; Priests and Levites; Levi, Tribe of; Aaron’s Rod.<\/p>","content_en":"<h3>AARON<\/h3>\n<p>Moses’ brother and Israel’s first high priest. In the books of Exodus, Leviticus, and Numbers, Aaron was Moses’ spokesman and assistant during the Israelites’ exodus from Egypt. Aaron was three years older than Moses and was 83 when they first confronted the pharaoh (Ex 7:7). Their sister, Miriam (Nm 26:59), must have been the eldest child, old enough to carry messages when the infant Moses was found by the pharaoh’s daughter (Ex 2:1-9). Aaron’s mother was Jochebed and his father was Amram, a descendant of the Kohath family of Levi’s tribe (Ex 6:18-20).<\/p>\n<p>Aaron and his wife, Elisheba, had four sons (Ex 6:23), who were to follow him in the priesthood (Lv 1:5). Two of them, Nadab and Abihu, violated God’s instructions by performing a sacrilegious act while burning incense and were burned to death as a result (Lv 10:1-5). The priesthood was then passed on through the other two sons, Eleazar and Ithamar, who also sometimes failed to carry out God’s instructions precisely (10:6-20).<\/p>\n<p>Aaron’s prominence in the events of the exodus arose partly from the fact that he was Moses’ brother. When Moses tried to avoid becoming Israel’s leader on the grounds of having a speech impediment, Aaron’s ability as a speaker was recognized and used by God (Ex 4:10-16).<\/p>\n<p class=\"h2\" id=\"EventsofAaronsLife\">Events of Aaron’s Life<\/p>\n<p>The Hebrew people were slaves in Egypt at the beginning of Aaron’s life. Raised as an Egyptian by one of the pharaoh’s daughters, Moses had fled into the Midian Desert after killing a cruel Egyptian taskmaster (Ex 1–2). When God sent Moses back as a liberator (chs 3–4), he also sent Aaron out to meet Moses in the desert (4:27). Moses was a stranger to his people after so many years of exile, so Aaron made contact with Israel’s elders for him (4:29-31). When Moses and Aaron went to see the pharaoh, God told the Egyptian monarch through the two of them to let the Israelites go (Ex 5:1). When the pharaoh made life even more miserable for the Hebrew slaves, God began to show his power to the Egyptian ruler through a series of miracles (chs 5–12). God performed the first three miracles through Aaron, using a rod (probably a shepherd’s staff). The pharaoh had his palace sorcerers do similar tricks. After God brought a plague of gnats (<span>kjv<\/span> “lice”) over all Egypt, the Egyptian magicians admitted defeat and said, “This is the finger of God!” (Ex 8:19, <span>nlt<\/span>). Then God brought on more plagues through Moses, culminating in the deaths of all the Egyptians’ firstborn sons. Aaron was with Moses (12:1-28) when God revealed how he would “pass over” the properly marked homes of the Israelites, sparing their children on the night the Egyptian children died. That event was the origin of the Passover feast still observed by Jews today (13:1-16).<\/p>\n<p>After God led the Israelites to safety and destroyed the pursuing Egyptians, Aaron participated with Moses in governing the people on their long wilderness journey to the Promised Land (Ex 16:1-6). Later, battling against Amalek’s army, Aaron helped hold up Moses’ weary arms in prayer to maintain God’s blessing (17:8-16). Although always subordinate to Moses, Aaron seems to have been recognized as an important leader (18:12). God summoned him to be with Moses when God gave the law on Mt Sinai (19:24). Aaron was among the representatives of the people who ratified God’s statutes in the Book of the Covenant (24:1-8). Aaron went with those leaders partway up the holy mountain and saw the vision of the God of Israel (24:9-10). With Hur, he was left in charge when Moses was with God on the mountaintop (vv 13-14).<\/p>\n\n<p>Moses was gone for over a month, and in a moment of weakness, Aaron gave in to the people’s request for an idol to worship. He melted down their gold ornaments to make a golden image of a calf (Ex 32:1-4). (The Israelites had probably been influenced in Egypt by the cult of Apis, a fertility god in the form of a bull.) At first, Aaron seemed to think he might be doing something acceptable to God (v 5), but things got out of hand and a drunken sex orgy took place around the idol (v 6). God was angry enough to destroy the people, but Moses interceded, reminding God of his promise to multiply Abraham’s descendants (Ex 32:7-14). Moses furiously confronted Aaron about the immorality and idolatry, which Aaron blamed on the people without admitting any guilt of his own (vv 21-24). Although the idolators were punished by death (Ex 32:25-28) and the whole camp by a plague (v 35), Aaron was evidently not punished. In a retelling of the events, Moses said that Aaron was in great danger but was spared because he had prayed for him (Dt 9:20).<\/p>\n<p>In their second year of nomadic wilderness life, Aaron helped Moses carry out a census (Nm 1:1-3, 17-18). Eventually, Aaron may have become jealous of Moses’ position of leadership, for Miriam and Aaron began to slander their brother, even though the elderly Moses was by then more humble than any man on earth (Nm 12:1-4). God’s anger toward the two was averted by Moses’ prayer, although Miriam did suffer for her sin (12:5-15). Aaron again seems to have escaped punishment entirely. With Moses, Aaron opposed a rebellion at Kadesh (14:1-5). He stood with Moses against a later revolt (ch 16). After a final incident at Meribah, where the Israelites almost revolted again, God accused Moses and Aaron of having failed to take him at his word and denied them entry into the Promised Land (20:1-12). Aaron died at the age of 123 on Mt Hor, after Moses had removed his elaborate priestly garments and put them on Aaron’s son Eleazar (Nm 20:23-29; 33:38-39).<\/p>\n<p><em>See also<\/em> Israel, History of; Exodus, The; Wilderness Wanderings; Priests and Levites; Levi, Tribe of; Aaron’s Rod.<\/p>","summary_ro":"AARON Moses’ brother and Israel’s first high priest. In the books of Exodus, Leviticus, and Numbers, Aaron was Moses’ spokesman and assistant during the Israelites’ exodus from Egypt. Aaron was three years older than Moses and was 83 when they first confronted the pharaoh (Ex 7:7). Their sister, Miriam (Nm 26:59), must have been the eldest child, old enough to carry messages when the infant Moses was found by the pharaoh’s daughter (Ex 2:1-9). Aaron’s mother was Jochebed and his father was Am...","summary_en":"AARON Moses’ brother and Israel’s first high priest. In the books of Exodus, Leviticus, and Numbers, Aaron was Moses’ spokesman and assistant during the Israelites’ exodus from Egypt. Aaron was three years older than Moses and was 83 when they first confronted the pharaoh (Ex 7:7). Their sister, Miriam (Nm 26:59), must have been the eldest child, old enough to carry messages when the infant Moses was found by the pharaoh’s daughter (Ex 2:1-9). Aaron’s mother was Jochebed and his father was Am...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14089,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Being and Attributes of God","title_en":"Being and Attributes of God","content_ro":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","content_en":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","summary_ro":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","summary_en":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26344,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moses","title_en":"Moses","content_ro":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","content_en":"<h3>MOSES<\/h3>\n<p>Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation.<\/p>\n<p>The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:17; Ps 18:16). If, however, it is an Egyptian name given him by the daughter of Pharaoh who found him, it is more likely from an Egyptian word for “son” (also found as part of many well-known Egyptian names such as Ahmose, Thutmose, and Ramses). No one else in the OT bears this name.<\/p>\n<p>Without question, the greatest figure in the OT (mentioned by name 767 times), his influence also extends to the pages of the NT (where he is mentioned 79 times). The first 40 years of his life were spent in the household of Pharaoh (Acts 7:23), where he was instructed in all the wisdom of the Egyptians. The next 40 years he spent in Midian as a fugitive from the wrath of Pharaoh, after killing an Egyptian who was mistreating a Hebrew. His last 40 years were devoted to leading the Israelites out of bondage in Egypt to the land God had promised to Abraham and his descendants (Gn 12:1-3). He died at the age of 120 after leading the Israelites successfully through 40 years of wandering in the wilderness to the very edge of the Promised Land on the east side of the Jordan River (Dt 34:7). He is one of the great figures in all of history, a man who took a group of slaves and, under inconceivably difficult circumstances, molded them into a nation that has influenced and altered the entire course of history.<\/p>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• The First 40 Years—In Egypt<\/p>\n<p>• The Second 40 Years—In Midian<\/p>\n<p>• The Third 40 Years—From Egypt to Canaan<\/p>\n<p>• Moses in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The only source of information for the life of Moses is the Bible. Archaeology confirms the credibility of the events associated with Moses, but it has never provided any specific confirmation of his existence or work. His story begins with the arrival in Egypt of Jacob, his sons, and their families during a time of famine in Canaan. Invited by Joseph and welcomed by Pharaoh, the family settled down in northeast Egypt in an area known as Goshen, where they remained for 430 years (Ex 12:40). With the passing of time, their numbers grew rapidly, so that the land was filled with them (1:7). A new king arose over Egypt who did not know Joseph. The biblical account does not give the name of this pharaoh, and there has never been agreement as to his identity. He has most frequently been identified as Thutmose III (1504–1451 <span>BC<\/span>), Seti I (1304–1290 <span>BC<\/span>), or Ramses II (1290–1224 <span>BC<\/span>). Out of fear that their growing numbers might become a threat to the security of his nation, Pharaoh determined to take measures to reduce their number. He put them to work building the store cities of Pithom and Rameses, but the severity of the work did not diminish them. He next tried to enlist the cooperation of the midwives to destroy the male babies, but they would not carry out his orders. He then ordered his own people to drown the male infants in the Nile River. Against the background of this first-known Jewish persecution, the baby Moses was born.<\/p>\n<p class=\"h2\" id=\"TheFirst40YearsInEgypt\">The First 40 Years—In Egypt<\/p>\n<h5>Birth and Early Life<\/h5>\n<p>A man of the family of Levi named Amram married his father’s sister Jochebed (Ex 6:20; cf. 2:1). Their first son, Aaron, three years older than Moses, was born before the command to drown the Hebrew babies was given, as there is no indication that his life was in danger. However, the cruel order was in force when Moses was born, and after three months, when his mother could no longer hide him, she took a basket made of bulrushes and daubed it with bitumen and pitch. She put the baby into the basket and placed it among the reeds along the banks of the river. An older sister, Miriam, stayed near the river to see what would happen. Soon the daughter of Pharaoh (identified by Josephus as Thermuthis and by others as Hatshepsut, but whose actual identity cannot be determined) came to the river to bathe, as was her custom. She discovered the baby, recognized it as one of the Hebrew children, and determined that she would raise the child as her own. Miriam emerged from her hiding place and offered to secure a Hebrew woman to nurse the child, an arrangement that was agreeable to the princess. Miriam took the baby to his own mother, who kept him for perhaps two or three years (cf. 1 Sm 1:19-24). Nothing is recorded of those formative years. Whether his mother continued seeing him during his later childhood and young manhood or revealed his true identity to him or taught him the Hebrew faith are matters of speculation. Moses was instructed in all the wisdom of the Egyptians, as would befit a member of the royal household, and he became mighty in his words and deeds (Acts 7:22).<\/p>\n<h5>Identification with His Own People<\/h5>\n<p>Just when Moses became aware that he was a Hebrew rather than Egyptian cannot be known, but it is clear that he knew it by the time he was 40 years old. One day he went out to visit his people and to observe their treatment, for the cruel measures taken against them by Pharaoh at the time of Moses’ birth had not been lifted. Seeing an Egyptian beating a Hebrew, Moses in great anger killed the Egyptian and buried him. He thought the deed had gone unnoticed until the next day when he encountered two Hebrews fighting with each other. When he tried to act as peacemaker, they both turned on him and accused him of murder: “Who made you a prince and a judge over us? Do you mean to kill me, as you killed the Egyptian?” (Ex 2:14, <span>rsv<\/span>). Acts 7:25 adds: “He supposed that his brethren understood that God was giving them deliverance by his hand” (<span>rsv<\/span>). Aware that being a member of Pharaoh’s household would not exempt him from punishment now that the deed was known, Moses fled for his life to the land of Midian.<\/p>\n<p class=\"h2\" id=\"TheSecond40YearsInMidian\">The Second 40 Years—In Midian<\/p>\n<h5>Marriage into the Family of Jethro<\/h5>\n<p>Soon after arriving in Midian, Moses sat down by a well, where he observed the seven daughters of the priest of Midian who had come to the well to draw water for their father’s flock. Shepherds came and drove them away, but Moses intervened and helped them water their animals. When Jethro (Ex 3:1; also called Reuel, 2:18; Hobab, Nm 10:29) learned what had happened, he invited Moses to stay with his family and gave him Zipporah as his wife. (There is some disagreement among scholars regarding the identity of Hobab in Numbers 10:29; some think he was Moses’ father-in-law, while others maintain that Hobab was Moses’ brother-in-law. <em>See also<\/em> Hobab). Two children, Gershom (Ex 2:22) and Eliezer (18:4), were born to Moses and Zipporah during the years in Midian. Forty years passed, and Moses’ thoughts about his former life in Egypt must have faded into the past. He could not have foreseen that God would soon thrust him back into the midst of the court in Egypt, where he would confront the son of the now-dead pharaoh with the demand to release the Hebrew people from the bondage they had endured for so many years. God had not forgotten his people and was now ready to deliver them.<\/p>\n<h5>Encounter with God at the Burning Bush<\/h5>\n<p>One day, while Moses was taking care of the flocks of his father-in-law, he led them to Mt Horeb (known also as Sinai), where God appeared to him in a flame of fire out of the midst of a bush that burned but was not consumed. Moses approached to observe the strange sight more closely and heard God speak to him out of the bush, “Moses, Moses!” Moses replied, “Here am I.” Before he could come any nearer to the bush, God said, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex 3:4-5, <span>rsv<\/span>). He further identified himself as the God of Abraham, Isaac, and Jacob. He assured Moses that he was aware of the cruel afflictions of his people and had heard their cries. Then he told of his plan to send Moses to Egypt to deliver his people from their bondage.<\/p>\n<p>Faced with a challenge that seemed beyond his capabilities, the aged Moses began making excuses for not accepting the task. God assured Moses that he would be with him (Ex 3:11-12). To his excuse that he would not be able to give an answer if the people asked him the name of the God he represented, God revealed his name in the cryptic statement, “ ‘<span>I Am the One Who Always Is<\/span>’ . . . Just tell them, ‘I <span>Am<\/span> has sent me to you’ ” (vv 13-14, <span>nlt<\/span>). Many interpretations have been proposed for the name. Whatever else it means, it undoubtedly suggests the self-existence and all-sufficiency of God. Moses then argued that the people would not believe him when he told them that God had sent him to deliver them from Egypt. In response God gave him three signs: When he cast his shepherd’s rod to the ground, it became a serpent. When he put his hand to his bosom, it became leprous. He was also told that when he would pour water from the Nile on the ground, it would become blood (Ex 4:1-9). Even armed with these powerful evidences of the presence of God with him, Moses raised still another objection, “O Lord, I’m just not a good speaker. I never have been, and I’m not now, even after you have spoken to me. I’m clumsy with words” (v 10, <span>nlt<\/span>). God told him that he would teach him what to say, but despite such assurance, Moses asked God to send someone else. In anger mingled with compassion, God made Moses’ brother, Aaron, the spokesman, but said his instructions would still be given directly to Moses.<\/p>\n<h5>Return to Egypt<\/h5>\n<p>Moses took his wife and sons and set out for Egypt, telling his father-in-law only that he wanted to go back to Egypt to visit his kinsmen there (Ex 4:18). The biblical account says he put his wife and sons on the same donkey to journey back to Egypt (v 20). The fact that all three rode the same animal indicates that both children were quite young and had not been born in the early years of Moses’ marriage. At a lodging place along the way a strange thing happened. The Lord met him and sought to kill him (v 24), apparently because Moses had failed to circumcise the baby before leaving Midian. When Zipporah realized that Moses’ life was in danger, she performed the rite herself and said to her husband, “What a blood-smeared bridegroom you are to me!” (v 25, <span>nlt<\/span>). Whatever else may have been involved in this unusual encounter with God, it was a solemn reminder that the one who was to be the leader of the covenant people must not himself neglect any part of the covenant (Gn 17:10-14).<\/p>\n<p>God told Aaron (who was still in Egypt) to go to the mountain where Moses had encountered God at the burning bush and meet his brother there. Moses told Aaron everything that had happened, and together they went to Egypt, gathered the elders together, and informed them of these matters. When Moses and Aaron performed the signs in the presence of the people, they believed these leaders had been sent by God to deliver them from their affliction (Ex 4:30-31).<\/p>\n<p class=\"h2\" id=\"TheThird40YearsFromEgypttoCanaan\">The Third 40 Years—From Egypt to Canaan<\/p>\n<h5>The Encounter with Pharaoh<\/h5>\n<p>Soon after his return to Egypt, Moses, accompanied by Aaron, went to Pharaoh and repeated the demands of the Lord, “Let my people go, for they must go out into the wilderness to hold a religious festival in my honor” (Ex 5:1, <span>nlt<\/span>). Pharaoh rejected the demand with the observation that he had never heard of this God of Moses. When one realizes that Egyptian kings considered themselves to be gods, the affront to Pharaoh becomes even more acute. Not only did he reject Moses’ demands, but he intensified the burdens of the Hebrews. Their work had up until then required them to make brick using straw provided for them, but now Pharaoh said they would have to gather their own straw and still produce the same number of bricks. The Hebrews turned in anguish and anger to Moses and blamed him for making them offensive in the sight of Pharaoh. Even Moses could not understand the turn of events and complained bitterly to God. God reassured Moses that he would deliver the Hebrews from their bondage, and moreover, he would bring them into the land he had promised Abraham, Isaac, and Jacob. He then instructed Moses to return to Pharaoh and repeat the demand to release the Hebrews upon threat of severe reprisal if the demand were ignored.<\/p>\n<p>Ushered again into Pharaoh’s presence, Moses repeated his request for release of the Israelites. He attempted to impress Pharaoh by turning his rod into a serpent, but the Egyptian wise men, through their secret arts, were able to duplicate the miracle, so Pharaoh’s heart remained hardened and he would not listen to Moses. In rapid succession Moses brought nine plagues upon the land of Egypt to show the omnipotence of God to force the compliance of Pharaoh. These included a plague in which the water of the Nile turned to blood, a plague of frogs, one of gnats, then of flies, a plague on the livestock, boils on the people, plagues of hail, locusts, and complete darkness. During the plagues of the frogs, flies, hail, locusts, and darkness, Pharaoh was distraught and would temporarily relent and agree to Moses’ demands, but as soon as the plague was lifted, his heart hardened and he would retract his promise. The outcome of the first nine plagues was terrible devastation of the land of Egypt, but the Israelites were not released. There was yet one more plague in store, the most terrible of all.<\/p>\n<h5>The First Passover<\/h5>\n<p>God told Moses that there remained one more plague in store for the Egyptians: “All the firstborn sons will die in every family in Egypt, from the oldest son of Pharaoh, who sits on the throne, to the oldest son of his lowliest slave. Even the firstborn of the animals will die” (Ex 11:5, <span>nlt<\/span>). Furthermore, he assured Moses that the plague would not touch a single household of the Hebrews, “Then you will know that the <span>Lord<\/span> makes a distinction between the Egyptians and the Israelites” (v 7, <span>nlt<\/span>).<\/p>\n<p>God instructed the people through Moses and Aaron to make their preparations for leaving the land in haste. They were to go to the Egyptians and ask them for their jewels of silver and gold (Ex 11:2-3), a request to which the Egyptians agreed, perhaps out of fear of the Hebrews and in the belief that the gifts would bring about an end of the terrors that had struck the land. The Hebrews were also instructed to prepare a lamb for each family—small families could share—for the last meal to be eaten in the land of Egypt (a rite that became the pattern for the Jewish observance of the Passover for many centuries). Blood of the lamb was to be put on the doorposts and lintels of the houses in which the Passover meal was being eaten that night. The Hebrews were promised that wherever the blood was on the door, no harm would come to that household. They were also instructed to prepare unleavened bread. At midnight the death angel of the Lord killed all the firstborn in the land of Egypt, from the firstborn of Pharaoh himself to the lowest captive in a dungeon; not a single house of the Egyptians escaped tragedy. When Pharaoh saw what had happened, he ordered Moses and the people to leave the land at once (12:31-32). The biblical record says that about 600,000 Hebrew men left Egypt. Together with women and children, the total would have been in excess of 2 million people.<\/p>\n<h5>The Exodus from Egypt<\/h5>\n<p>The exodus is the central event of the OT and marks the birth of Israel as a nation. The Jewish people still look back to that event as the great redemptive act of God in history on behalf of his people, much as Christians look upon the cross as the great redemptive act of their faith.<\/p>\n\n<p>The exact route taken by the Hebrews out of Egypt cannot be determined today, though many possibilities have been proposed. They did not take the shortest, most direct route to Canaan (which would have been about a 10 days’ journey along the Mediterranean coastline), but set out in the direction of Mt Sinai, where Moses had earlier met God at the burning bush. As a sign that Moses had been sent to deliver the people, God told Moses he would bring them to that same spot, where they would worship God (Ex 3:12). The Hebrews did not forget the request of Joseph to carry his bones with them when they returned to their own land (Gn 50:25; Ex 13:19).<\/p>\n<p>As the people journeyed, they were preceded by a pillar of cloud during the day and a pillar of fire at night. The cloud represented the presence of God with his people and guided them along the route they should travel.<\/p>\n<p>Back in Egypt, Pharaoh was having second thoughts about letting the Hebrews leave the land and decided to pursue them with his army and bring them back. When the Hebrews saw the approaching cloud of dust and realized that the Egyptian army was pursuing them, they were terrified. The sea lay ahead of them and the Egyptians were behind; there seemed to be no way of escape. The people turned on Moses, blaming him for bringing them out of Egypt. God again assured them that they did not need to be afraid or do anything to defend themselves. He promised to fight the battle for them and give them victory (Ex 14:14).<\/p>\n<p>The Lord parted the water of the Sea of Reeds (traditionally but erroneously referred to as the Red Sea) by a strong east wind and allowed the Israelites to pass through the sea on dry ground to the other side. The Egyptians rushed after the Israelites, following them into the dry bed of the sea. But before they reached the other side, the waters rushed back together, destroying the Egyptian army in the midst of the sea and leaving the Israelites safe on the other side. The people celebrated their great deliverance in song (Ex 15) and then continued their journey. The narrative that follows describes the struggle of the Israelites to survive in the desert—problems of food and water, internal dissension, murmurings against Moses, and battles with enemies. Through all their experiences, Moses towers as the unifying force and great spiritual leader.<\/p>\n<p>In spite of having seen God’s great act of deliverance so recently, the faith of the Israelites was not strong. Three days later they came to a place where the water was not fit to drink, and they began complaining against Moses. The Lord showed Moses how to purify the water, and the people’s needs were satisfied (Ex 15:22-25). When they reached the wilderness of Sin, they complained again, this time because of lack of food. God met their need by supplying manna, a breadlike substance that would serve as their food until they came to Canaan (16:1-21). Later, camped at Rephidim, the people complained again, this time for lack of water. Once again God met their needs by supplying water from the rock at Horeb (17:1-7). The Amalekites attacked them while they were still camped at Rephidim, but God gave a great victory to the Israelites (vv 8-13).<\/p>\n<p>Moses and the people reached Sinai and camped there. Jethro came to visit, bringing Moses’ wife and sons. Zipporah had apparently decided to return with her children to stay with her father rather than to go on to Egypt with Moses. It was a joyful reunion, and Jethro made a burnt offering and sacrifices to God (an act that has evoked the suggestion that Jethro was a true worshiper of God, though nothing is known of his links to the Hebrew faith). When Jethro observed Moses trying to settle all the disputes and problems of the Hebrews unaided, he proposed that Moses delegate responsibility for some of the lesser matters to able men chosen from among the people. Moses accepted the suggestion, and shortly afterward Jethro returned to his own land. He did not remain at Sinai to participate in the ratification of the covenant (Ex 18:13-27).<\/p>\n<h5>Giving of the Law at Sinai<\/h5>\n<p>God had kept his promises to Moses. He had delivered the Hebrews from their Egyptian bondage and brought them to the very place where he had commissioned Moses to be their leader. He was now ready to enter into a covenant relationship with Israel. Amid a spectacular and terrifying scene of lightning, thunder, thick clouds, fire, smoke, and earthquake, God descended to the top of Sinai and called Moses to come up the mountain, where he remained 40 days to receive the law that would become the basis of the covenant.<\/p>\n<p>At Sinai, God was revealed as the God who demands exclusive allegiance in all areas of life and, at the same time, as the God who desires personal fellowship with his people.<\/p>\n<h5>Apostasy of the People<\/h5>\n<p>While Moses tarried on Mt Sinai, the people below became impatient and skeptical about his return, so they went to Aaron and asked him to make idols for them to worship. They contributed the gold earrings they were wearing. “Then Aaron took the gold, melted it down, and molded and tooled it into the shape of a calf. The people exclaimed, ‘O Israel, these are the gods who brought you out of Egypt!’ ” (Ex 32:4, <span>nlt<\/span>). The next day they joined in the worship of the idol with sacrifices and revelry. God told Moses what was taking place below and angrily declared that he was going to destroy the people but would make a great nation of Moses and his descendants. Moses immediately interceded on behalf of the people, and God’s wrath abated. Moses descended the mountain, carrying the two tablets of stone on which the law had been written, but when he entered the camp and saw what was taking place, he could not restrain his anger. He threw the stone tablets to the ground, ground the golden calf to powder, mixed it with water, and forced the people to drink it. He turned angrily to Aaron and demanded an explanation for the great sin that had been committed. Aaron lamely tried to shift the blame by minimizing his own role: “I threw them [the gold] into the fire—and out came this calf!” (v 24, <span>nlt<\/span>). Moses called for volunteers to carry out God’s judgment on the people for the great sin they had committed. Men of the tribe of Levi responded and executed about 3,000 men. Later they were commended and rewarded (Dt 33:9-10). Moses again interceded for the people, requesting that he be destroyed with the rest if God could not forgive them. God relented and promised Moses that the angel of the Lord would go with them still (Ex 32:34).<\/p>\n<p>Then Moses made a special request that he might be allowed to see the glory of the Lord. God instructed Moses to hew out two more tablets of stone like the ones he had destroyed and to return to the top of the mountain the next day. There the Lord passed before him and proclaimed his name: “I am the <span>Lord<\/span>, I am the <span>Lord<\/span>, the merciful and gracious God. I am slow to anger and rich in unfailing love and faithfulness” (Ex 34:6, <span>nlt<\/span>). Moses remained on the mountain another 40 days, where he received renewed warnings against idolatry and further instructions from the Lord, together with another copy of the Ten Commandments on tablets of stone. When Moses came down from the mountain, he was not aware that the skin of his face shone as a result of talking with God. At first the people were afraid to come near him, but he called them together and repeated all the Lord had said to him on the mountain. Afterward, he covered his face with a veil, which he removed only when he went into the presence of the Lord. Paul said the purpose of the veil was to prevent the people from seeing the heavenly light gradually fade from Moses’ face (2 Cor 3:13).<\/p>\n<h5>The Tabernacle and Establishment of the Priesthood<\/h5>\n<p>When Moses went up to the mountain the first time to receive the law from God, he was instructed to collect materials to be used in the construction of the tabernacle or tent. Gold, silver, bronze, blue and purple and scarlet yarn, fine twined linen, goats’ hair, tanned rams’ skins, goatskins, and acacia wood would be needed, along with oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones, and stones for setting (Ex 25:3-7). The pattern for construction was also given to him, together with the ritual to be used for the consecration of the priests. A man named Bezalel was put in charge of the construction of the tabernacle, assisted by Oholiab (31:1-6). The tabernacle was portable like a tent so that it could be taken down and moved from place to place as the Hebrews continued their journey toward Canaan.<\/p>\n<p>In addition to giving Moses directions for the tabernacle, God also instructed him concerning the sacrifices that were to be brought: the burnt offering, grain offering, peace offering, sin offering, and guilt offering (Lv 1–7). The solemn ceremony for ordaining Aaron and his sons as priests and for inaugurating the worship practices were to be performed by Moses (chs 8–9).<\/p>\n<p>Sometime after this solemn inauguration of the religious ritual actually took place, Nadab and Abihu, two of Aaron’s four sons, offered unauthorized fire before the Lord. A fire came out from the Lord and destroyed them. Moses forbade Aaron and his sons Eleazar and Ithamar to express grief because of the sinfulness of the act (Lv 10:1-7). The nature of their sin is difficult to determine, but it surely involved a violation of God’s holiness. Therefore, it is appropriate that a large part of the remainder of the book of Leviticus gives regulations that stress the holy living that God expected from his people.<\/p>\n<h5>From Sinai to Kadesh<\/h5>\n<p>A year had elapsed from the time the Israelites left Egypt until the census was taken (Nm 9:1). God reminded the people that it was time to observe the Passover, which they did, and a month later they set out from Sinai and came to the wilderness of Paran. Along the way they complained about the unvarying diet of manna and they longed for the fish, cucumbers, melons, leeks, onions, and garlic they had eaten in Egypt (11:4-6). In anger God sent quail in abundance, but even while the people were devouring the meat, God sent a great plague that killed many Israelites. The complaining attitude of the people was shared even by Miriam and Aaron. They began to speak against the Cushite woman Moses had married (12:1-2). It is not certain whether the Cushite was an Ethiopian or whether this was another way of referring to Zipporah. If Moses did marry a second time, no mention is made of it elsewhere in the OT. Moses made no reply to the accusations of his brother and sister. It was not necessary, for God intervened in defense of his servant. He smote Miriam with leprosy for her part in speaking against Moses, and when Aaron saw what had happened to Miriam, he acknowledged that they both had sinned. Miriam’s leprosy was removed in response to Moses’ fervent intercession.<\/p>\n\n<p>While the people were encamped at Kadesh (also called Kadesh-barnea—Nm 32:8) in the wilderness of Paran, Moses sent 12 men into Canaan, one from each tribe, to spy out the land in preparation for the Israelite entry. After 40 days the spies returned and, though they acknowledged that the land was fertile and inviting, 10 of them were afraid of the Canaanite inhabitants and advised against going into the land. Only Joshua and Caleb were willing to go ahead and occupy the territory. The entire congregation joined the protest against going in and determined to choose a new leader and return to Egypt rather than risk death by the sword in Canaan. They threatened to stone Moses and Aaron. At that moment God intervened and would have destroyed all the people on the spot except for the intervention of Moses (13:1–14:19). He declared that, if God did not bring the people into Canaan, the nations round about would conclude that the God of the Israelites was unable to bring them into the land. Once again God acquiesced to Moses’ request to pardon the people but said that none of them 20 years and older who had complained against him would be allowed to enter the land. All the people would wander in the wilderness for 40 years until that generation died, and then their children would be allowed to enter Canaan (14:29-33). When they heard the Lord’s sentence upon them, the people quickly decided to lift the sentence of judgment by entering the land at once, but God was not with them, and they suffered a disastrous defeat at the hands of the Amalekites and Canaanites.<\/p>\n<h5>Forty Years in the Wilderness<\/h5>\n<p>Very little is known about events during the 40 years of wilderness wanderings. In spite of the judgment that had already come upon them, the people did not seem to change their ways. A man named Korah led another rebellion against the authority of Moses and Aaron. God would not listen to the pleas of Moses and Aaron on behalf of these dissidents (Nm 16:22-24), but told the congregation to separate itself from the tents of Korah and his conspirators. While the people watched, the ground split open and swallowed up the rebellious factions together with their households and all their possessions. Though the rest of the Israelites witnessed the fate of the rebels, it did not deter them from again turning on Moses and Aaron. At this, God told Moses to remove himself from the murmuring congregation in order that he could take vengeance. Though Moses offered atonement for the people’s sins, 14,700 died by plague before the punishment was ended. To demonstrate further to the people that Moses was his chosen leader, the Lord instructed Moses to take rods, one for each tribe, and to deposit them in the tent of meeting. God would cause the rod of the man chosen by him to sprout, and so silence the murmurings of the people. The rod belonging to Aaron sprouted and budded and bloomed, but the people only complained more.<\/p>\n<p>As the people neared the end of their years of wilderness wanderings, Miriam died in Kadesh and was buried there (Nm 20:1). Soon after, the people began to complain once more for lack of water. God instructed Moses to speak to a rock that would bring forth water to satisfy the needs of the people. Instead of speaking to the rock, Moses struck it twice with his rod. The water came forth, but God rebuked Moses and Aaron: “Because you did not trust me enough to demonstrate my holiness to the people of Israel, you will not lead them into the land I am giving them!” (v 12, <span>nlt<\/span>). The nature of the sin is not clear, but Moses and Aaron were apparently taking to themselves honor that belonged to God alone. Because of the sin, they were denied the privilege of leading the Israelites into the Promised Land. The punishment may seem too severe for the sin, but it shows that the privileged role of leadership given to Moses and Aaron carried with it an unusual measure of responsibility.<\/p>\n<p>The people then journeyed from Kadesh to Mt Hor on the border of the land of Edom, where Aaron died. Moses took his priestly garments from him and gave them to Eleazar, his son, thereby transferring the priestly office (Nm 20:28).<\/p>\n<p>As the people came closer to their destination, resistance on the part of the native population increased. There was a skirmish with the king of Arad and his forces at Hormah, resulting in a victory for Israel (Nm 21:1-3). As they journeyed around Edom, some of the Israelites began speaking against God and Moses because there was no food or water and they were tired of eating manna. This time the Lord sent poisonous snakes among the people, and many of them died of the venomous bites. Those who had not yet been bitten came to Moses, acknowledged their sin, and asked that the serpents be removed from their midst. God instructed Moses to make a serpent of bronze and set it on a pole. If a person bitten by a serpent looked up at the bronze serpent, he or she would live.<\/p>\n<p>As the Israelites approached the territory of Sihon, king of the Amorites, they sent messengers asking permission to pass peaceably through his land. Instead of granting the request, Sihon gathered his army together and fought against Israel. He was killed in the battle, and his land and cities were taken and occupied by the Hebrews (Nm 21:21-25).<\/p>\n<h5>Arrival at the Jordan River<\/h5>\n<p>After their victory over Sihon, the Israelites set out again and encamped in the plains of Moab on the east side of the Jordan River facing Jericho, in full view of the Promised Land. The Moabites were terrified by the presence of these people because they had heard what happened to the Amorites. Their king, Balak, hired a magician named Balaam to curse the Israelites. Three times Balaam attempted to curse them, but each time God turned his words into a blessing (Nm 22–24). Though unable to curse the Israelites, Balaam was responsible for an even greater calamity. He advised the Moabites to entice the Israelites to sacrifice to their gods and bow down to them (Nm 25:1-3; 31:16; 2 Pt 2:15; Rv 2:14). While the people were worshiping the Moabite deity, Baal of Peor, God’s anger was kindled against them, and he sent a plague that killed 24,000 of them (Nm 25:9). It was Israel’s first encounter with the seductive allurement of licentious idolatry and an ominous foreview of what would happen after they settled down in Canaan. Their continued attraction to idolatry would be their final undoing.<\/p>\n<p>After the plague, God instructed Moses and Eleazar to take another census of the people like the one almost 40 years earlier. A whole generation of Israelites had died in the wilderness, but they had been replaced by an almost equal number, so that now there were 601,730 men 20 years and older who were able to go to war (Nm 26:51). Not a man remained of those who had been counted in the first census, except Caleb and Joshua.<\/p>\n<p>The Lord instructed Moses to lay hands on Joshua and commission him as the new leader in the sight of Eleazar the priest and all the congregation (Nm 27:12-23). In addition, the Lord gave Moses instructions concerning feasts and offerings and vows (chs 28–30). God ordered Moses, as his last act as leader, to avenge the Israelites on the Midianites. In that battle the armies of Israel gained a great victory over the Midianites, killing their kings, their men, and also Balaam.<\/p>\n<p>The Lord gave instructions to Moses concerning the boundaries that would mark the Promised Land and named the men who would divide the land among the tribes (Nm 34). He also ordered that 48 cities be given to the Levites, the priestly tribe, as their portion. Six of these were designated as cities of refuge where murderers could flee so that they would not be killed by those seeking vengeance without having an opportunity to stand before the congregation for judgment (ch 35).<\/p>\n<h5>Moses’ Death<\/h5>\n<p>The book of Deuteronomy has often been called Moses’ valedictory speech to the people, for in it Moses is not merely the chief speaker but the only speaker. With the congregation of his people gathered before him, he rehearsed all that God had done for them since leaving Sinai, and he reminded them of their failure to enter the Promised Land 38 years earlier (Dt 2:14). He recalled his plea that God would let him cross the Jordan and see the land that was to be the home of the people, but God responded that Moses would only be allowed to view the land from the top of Pisgah. Moses then exhorted the people to obey the statutes and ordinances that had been given to them in order to experience God’s blessings in the land.<\/p>\n\n<p>As the day of Moses’ death approached, the Lord ordered Moses and Joshua to present themselves at the tent of meeting in order for Joshua to be commissioned as the new leader (Dt 31:14-23). Before his death, Moses pronounced a blessing upon all the Israelites (ch 33). Having completed these tasks, Moses went up from the plains of Moab to Mt Nebo, and to the top of Pisgah. From there God showed him the land promised long ago to Abraham, Isaac, and Jacob—the land that was soon to be the home of the wandering Israelite tribes. Again God told him that he would not be allowed to cross over the Jordan. Moses died there and God buried him somewhere in the valley in the land of Moab opposite Beth-peor (34:6). Moses was 120 years old when he died, and the Israelites mourned his death for 30 days. The finest tribute to Moses is found in the closing words of the book of Deuteronomy, “There has never been another prophet like Moses, whom the <span>Lord<\/span> knew face to face” (v 10).<\/p>\n<p class=\"h2\" id=\"MosesintheNewTestament\">Moses in the New Testament<\/p>\n<p>All Jews and Christians in apostolic times considered Moses the author of the Pentateuch. Such expressions as “the law of Moses” (Lk 2:22), “Moses commanded” (Mt 19:7), “Moses said” (Mk 7:10) “and Moses wrote” (12:19) shows that his name was synonymous with the OT books attributed to him. He is mentioned in the NT more than any other OT figure, a total of 79 times. His role as lawgiver is emphasized more than any other aspect of his life (Mt 8:4; Mk 7:10; Jn 1:17; Acts 15:1). He appears at the transfiguration of Jesus as the representative of OT law, along with Elijah as the representative of OT prophets (Mt 17:1-3).<\/p>\n<p>Moses’ role as prophet is also mentioned in the NT. As a prophet, he spoke of the coming Messiah and his sufferings (Lk 24:25-27; Acts 3:22). The NT also draws from the life and experiences of Moses to show patterns of life under the new covenant. The nativity story of Jesus parallels the Mosaic story of the infant deliverer being rescued from the evil designs of an earthly despot (Mt 2:13-18). Jesus’ proclamation of a new law in his Sermon on the Mount parallels the giving of the law at Sinai (Mt 5–7) and presents Jesus as the authoritative interpreter of the will of God. Contrast between the old law and the new relationship with God is especially marked in the book of Galatians. The comparison of Moses with Christ is an important emphasis of the book of Hebrews (Heb 3:5-6; 9:11-22). John contrasted the law that was given through Moses with the grace and truth that came through Jesus Christ (Jn 1:17). He also contrasted the manna in the wilderness to Jesus as “the bread of life” (6:30-35).<\/p>\n<p>Other references to Moses or to events associated with him include his birth (Acts 7:20; Heb 11:23), the burning bush (Lk 20:37), the magicians of Egypt (2 Tm 3:8), the Passover (Heb 11:28), the exodus (3:16), crossing of the sea (1 Cor 10:2), the covenant sacrifice at Sinai (Mt 26:28), the manna (1 Cor 10:3), the glory on Moses’ face (2 Cor 3:7-18), water from the rock (1 Cor 10:4), the bronze serpent (Jn 3:14), and the song of Moses (Rv 15:3).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Exodus, The; Israel, History of; Plagues upon Egypt; Priests and Levites; Tabernacle; Temple; Commandments, The Ten; Wilderness Wanderings.<\/p>","summary_ro":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","summary_en":"MOSES Great leader of the Hebrew people who brought them out of bondage in Egypt to the Promised Land in Canaan; also the one who gave them the law at Mt Sinai that became the basis for their religious faith through the centuries. Focused in this one person are the figures of prophet, priest, lawgiver, judge, intercessor, shepherd, miracle worker, and founder of a nation. The meaning of his name is uncertain. It has been explained as a Hebrew word meaning “to draw out” (Ex 2:10; cf. 2 Sm 22:1...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43656,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:1","title_en":"Study Note: Exodul 5:1","content_ro":"<p><strong>5:1-14<\/strong> <em>Pharaoh<\/em> not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.<\/p>","content_en":"<p><strong>5:1-14<\/strong> <em>Pharaoh<\/em> not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.<\/p>","summary_ro":"5:1-14 Pharaoh not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.","summary_en":"5:1-14 Pharaoh not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43657,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:1","title_en":"Study Note: Exodul 5:1","content_ro":"<p><strong>5:1<\/strong> <em>so they may hold a festival:<\/em> See study note on 3:18.<\/p>","content_en":"<p><strong>5:1<\/strong> <em>so they may hold a festival:<\/em> See study note on 3:18.<\/p>","summary_ro":"5:1 so they may hold a festival: See study note on 3:18.","summary_en":"5:1 so they may hold a festival: See study note on 3:18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71282,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:1","title_en":"Study Note: Exodul 5:1","content_ro":"<p><strong>5:1-14<\/strong> <em>Pharaoh<\/em> not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.<\/p>","content_en":"<p><strong>5:1-14<\/strong> <em>Pharaoh<\/em> not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.<\/p>","summary_ro":"5:1-14 Pharaoh not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.","summary_en":"5:1-14 Pharaoh not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71283,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:1","title_en":"Study Note: Exodul 5:1","content_ro":"<p><strong>5:1<\/strong> <em>so they may hold a festival:<\/em> See study note on 3:18.<\/p>","content_en":"<p><strong>5:1<\/strong> <em>so they may hold a festival:<\/em> See study note on 3:18.<\/p>","summary_ro":"5:1 so they may hold a festival: See study note on 3:18.","summary_en":"5:1 so they may hold a festival: See study note on 3:18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98908,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:1","title_en":"Study Note: Exodul 5:1","content_ro":"<p><strong>5:1-14<\/strong> <em>Pharaoh<\/em> not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.<\/p>","content_en":"<p><strong>5:1-14<\/strong> <em>Pharaoh<\/em> not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.<\/p>","summary_ro":"5:1-14 Pharaoh not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.","summary_en":"5:1-14 Pharaoh not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98909,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:1","title_en":"Study Note: Exodul 5:1","content_ro":"<p><strong>5:1<\/strong> <em>so they may hold a festival:<\/em> See study note on 3:18.<\/p>","content_en":"<p><strong>5:1<\/strong> <em>so they may hold a festival:<\/em> See study note on 3:18.<\/p>","summary_ro":"5:1 so they may hold a festival: See study note on 3:18.","summary_en":"5:1 so they may hold a festival: See study note on 3:18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:1","title_en":"Study Note: Exodul 5:1","content_ro":"<p><strong>5:1-14<\/strong> <em>Pharaoh<\/em> not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.<\/p>","content_en":"<p><strong>5:1-14<\/strong> <em>Pharaoh<\/em> not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.<\/p>","summary_ro":"5:1-14 Pharaoh not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.","summary_en":"5:1-14 Pharaoh not only rejected Moses’ request to release the Hebrew slaves, he also retaliated by making their work harder. The arrival of the rescuer had actually made the situation worse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:1","title_en":"Study Note: Exodul 5:1","content_ro":"<p><strong>5:1<\/strong> <em>so they may hold a festival:<\/em> See study note on 3:18.<\/p>","content_en":"<p><strong>5:1<\/strong> <em>so they may hold a festival:<\/em> See study note on 3:18.<\/p>","summary_ro":"5:1 so they may hold a festival: See study note on 3:18.","summary_en":"5:1 so they may hold a festival: See study note on 3:18.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60167,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61318,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87793,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88944,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115419,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116570,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143045,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144196,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":43658,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:2","title_en":"Study Note: Exodul 5:2","content_ro":"<p><strong>5:2<\/strong> <em>Pharaoh<\/em> immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?<\/p>","content_en":"<p><strong>5:2<\/strong> <em>Pharaoh<\/em> immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?<\/p>","summary_ro":"5:2 Pharaoh immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?","summary_en":"5:2 Pharaoh immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71284,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:2","title_en":"Study Note: Exodul 5:2","content_ro":"<p><strong>5:2<\/strong> <em>Pharaoh<\/em> immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?<\/p>","content_en":"<p><strong>5:2<\/strong> <em>Pharaoh<\/em> immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?<\/p>","summary_ro":"5:2 Pharaoh immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?","summary_en":"5:2 Pharaoh immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98910,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:2","title_en":"Study Note: Exodul 5:2","content_ro":"<p><strong>5:2<\/strong> <em>Pharaoh<\/em> immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?<\/p>","content_en":"<p><strong>5:2<\/strong> <em>Pharaoh<\/em> immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?<\/p>","summary_ro":"5:2 Pharaoh immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?","summary_en":"5:2 Pharaoh immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:2","title_en":"Study Note: Exodul 5:2","content_ro":"<p><strong>5:2<\/strong> <em>Pharaoh<\/em> immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?<\/p>","content_en":"<p><strong>5:2<\/strong> <em>Pharaoh<\/em> immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?<\/p>","summary_ro":"5:2 Pharaoh immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?","summary_en":"5:2 Pharaoh immediately moved to the heart of the issue. What god could possibly be superior to Pharaoh? What god could compel him to do what he did not want to do? This is a central issue for the whole human race. Is there someone or something greater than my self-interest?","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":43659,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:3","title_en":"Study Note: Exodul 5:3","content_ro":"<p><strong>5:3<\/strong> <em>he will kill us:<\/em> God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.<\/p>","content_en":"<p><strong>5:3<\/strong> <em>he will kill us:<\/em> God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.<\/p>","summary_ro":"5:3 he will kill us: God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.","summary_en":"5:3 he will kill us: God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71285,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:3","title_en":"Study Note: Exodul 5:3","content_ro":"<p><strong>5:3<\/strong> <em>he will kill us:<\/em> God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.<\/p>","content_en":"<p><strong>5:3<\/strong> <em>he will kill us:<\/em> God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.<\/p>","summary_ro":"5:3 he will kill us: God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.","summary_en":"5:3 he will kill us: God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98911,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:3","title_en":"Study Note: Exodul 5:3","content_ro":"<p><strong>5:3<\/strong> <em>he will kill us:<\/em> God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.<\/p>","content_en":"<p><strong>5:3<\/strong> <em>he will kill us:<\/em> God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.<\/p>","summary_ro":"5:3 he will kill us: God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.","summary_en":"5:3 he will kill us: God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:3","title_en":"Study Note: Exodul 5:3","content_ro":"<p><strong>5:3<\/strong> <em>he will kill us:<\/em> God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.<\/p>","content_en":"<p><strong>5:3<\/strong> <em>he will kill us:<\/em> God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.<\/p>","summary_ro":"5:3 he will kill us: God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.","summary_en":"5:3 he will kill us: God had not said this. Perhaps Moses and Aaron were trying to strengthen their case by saying that they had to obey God or die.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":43660,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:4","title_en":"Study Note: Exodul 5:4","content_ro":"<p><strong>5:4-5<\/strong> Evidently the people were anticipating their promised freedom and had stopped <em>their work<\/em>.<\/p>","content_en":"<p><strong>5:4-5<\/strong> Evidently the people were anticipating their promised freedom and had stopped <em>their work<\/em>.<\/p>","summary_ro":"5:4-5 Evidently the people were anticipating their promised freedom and had stopped their work.","summary_en":"5:4-5 Evidently the people were anticipating their promised freedom and had stopped their work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71286,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:4","title_en":"Study Note: Exodul 5:4","content_ro":"<p><strong>5:4-5<\/strong> Evidently the people were anticipating their promised freedom and had stopped <em>their work<\/em>.<\/p>","content_en":"<p><strong>5:4-5<\/strong> Evidently the people were anticipating their promised freedom and had stopped <em>their work<\/em>.<\/p>","summary_ro":"5:4-5 Evidently the people were anticipating their promised freedom and had stopped their work.","summary_en":"5:4-5 Evidently the people were anticipating their promised freedom and had stopped their work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98912,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:4","title_en":"Study Note: Exodul 5:4","content_ro":"<p><strong>5:4-5<\/strong> Evidently the people were anticipating their promised freedom and had stopped <em>their work<\/em>.<\/p>","content_en":"<p><strong>5:4-5<\/strong> Evidently the people were anticipating their promised freedom and had stopped <em>their work<\/em>.<\/p>","summary_ro":"5:4-5 Evidently the people were anticipating their promised freedom and had stopped their work.","summary_en":"5:4-5 Evidently the people were anticipating their promised freedom and had stopped their work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126538,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:4","title_en":"Study Note: Exodul 5:4","content_ro":"<p><strong>5:4-5<\/strong> Evidently the people were anticipating their promised freedom and had stopped <em>their work<\/em>.<\/p>","content_en":"<p><strong>5:4-5<\/strong> Evidently the people were anticipating their promised freedom and had stopped <em>their work<\/em>.<\/p>","summary_ro":"5:4-5 Evidently the people were anticipating their promised freedom and had stopped their work.","summary_en":"5:4-5 Evidently the people were anticipating their promised freedom and had stopped their work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60170,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60754,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Law","title_en":"Biblical Law","content_ro":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","content_en":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","summary_ro":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","summary_en":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87796,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88380,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Law","title_en":"Biblical Law","content_ro":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","content_en":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","summary_ro":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","summary_en":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115422,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116006,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Law","title_en":"Biblical Law","content_ro":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","content_en":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","summary_ro":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","summary_en":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143048,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143632,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Law","title_en":"Biblical Law","content_ro":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","content_en":"<h3>Biblical Law<\/h3>\n<p>Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20).<\/p>\n<p>The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned this right through its own righteousness but because God is gracious and faithful to his promises to Abraham. The purpose of the rescue from Egypt was not just to relieve the Israelites of their onerous burdens (Exod 1:11-22; 5:4-23), but to make a covenant with them. The covenant relationship did not make the Israelites God’s people; they already were his people (see Exod 4:22-23). Obedience was not a precondition to the covenant but the proper response to it. It placed on them the responsibility of serving God as a priestly kingdom and a holy nation (Exod 19:4-6). The law was given to regulate Israel’s affairs as a nation so that God’s people would be a beacon of his unfailing love and faithfulness.<\/p>\n<p>The covenant guaranteed the people of Israel abundant and meaningful life if they kept the law. The covenant document consists of broad principles, patterns, and standards. God’s instructions are embodied most famously in the Ten Commandments (Deut 5:6-21) and most succinctly in the <em>Shema<\/em> (6:4-5). All other laws of God are interpretations and applications of these primary principles.<\/p>\n<p>The life that resulted from obedience to the law was not eternal life in the New Testament sense. It was God’s promise that if the Israelites were faithful to the covenant, the nation could expect long and prosperous days in the land (4:1; 5:16, 33). Jesus also exhorted his disciples to keep the Ten Commandments and the demands of the <em>Shema<\/em> (Matt 22:37-40)—not to have eternal life but as an expression of commitment to him (cp. Matt 5:17-19; John 14:15-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:4-6; Lev 18:5; Deut 4:1-2; 5:6-21, 32-33; 6:1-9; 8:1; 30:1-20; Matt 5:17-48; 22:36-40; John 14:15-21; Rom 3:19-24; 7:1-12; 1 Cor 9:20-21; Gal 3:1-22; 5:14; Heb 7:18-19; 10:1<\/p>","summary_ro":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","summary_en":"Biblical Law Biblical law is more than lists of dos and don’ts. It is a system of divine expectations regarding belief and behavior which, if faithfully carried out, will bring God’s richest blessing. Life itself depends on keeping the law (Deut 4:1; see also 5:32-33; 8:1; 16:20). The exodus from Egypt freed the nation of Israel to become God’s servant. When God delivered Israel from bondage by “a strong hand, a powerful arm, and terrifying acts” (4:34), it was not because Israel had earned t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":29540,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Land*, People","title_en":"of the Land*, People","content_ro":"<h3>PEOPLE OF THE LAND*<\/h3>\n<p>OT phrase also known by its Hebrew transliteration, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em> In a generic sense, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span> referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political levels of society (2 Kgs 11:14-20; 25:3; 2 Chr 33:25; Jer 52:25). During the postexilic period, the mixed race of Jews who had intermarried with heathen peoples were called the people of the land and mostly shunned by Ezra and his followers (Ezr 4:4; 10:2, 11; Neh 10:28-31). Later, rabbinic Judaism labeled the Jewish people who were unwilling or unable to observe the whole law as <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em><\/p>","content_en":"<h3>PEOPLE OF THE LAND*<\/h3>\n<p>OT phrase also known by its Hebrew transliteration, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em> In a generic sense, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span> referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political levels of society (2 Kgs 11:14-20; 25:3; 2 Chr 33:25; Jer 52:25). During the postexilic period, the mixed race of Jews who had intermarried with heathen peoples were called the people of the land and mostly shunned by Ezra and his followers (Ezr 4:4; 10:2, 11; Neh 10:28-31). Later, rabbinic Judaism labeled the Jewish people who were unwilling or unable to observe the whole law as <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em><\/p>","summary_ro":"PEOPLE OF THE LAND* OT phrase also known by its Hebrew transliteration, ‘Am-Ha’arets. In a generic sense, ‘Am-Ha’arets referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political le...","summary_en":"PEOPLE OF THE LAND* OT phrase also known by its Hebrew transliteration, ‘Am-Ha’arets. In a generic sense, ‘Am-Ha’arets referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political le...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":5691,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Brick Kiln Brick","title_en":"Brick Kiln Brick","content_ro":"<h3>BRICK, BRICK KILN<\/h3>\n<p>Oblong block of shaped mud or clay that has been dried either by the sun or by burning in a kiln for use in building or paving, and the furnace in which bricks are burned and hardened. Brick was the most extensively used building material in the ancient biblical world, especially common in Babylonia. The Hebrew word for “brick” is taken from a verb meaning “to be white,” referring to the appearance of the clay out of which brick was made.<\/p>\n<p>In Babylonia, stone suitable for building was seldom at hand, so Babylonian architects used it sparingly, usually for lintels, thresholds, and door hinges. Babylonian bricks were made from the mud or clay of marshes and plains, after removing foreign substances such as pebbles. The clay was mixed with chopped straw or grass that, on decaying, released acids that gave the substance greater moldability. The brick maker added water, kneaded the mixture by foot, and molded it into square bricks, each about 8 to 12 inches (20 to 30.5 centimeters) across and 3 to 4 inches (7 to 10 centimeters) thick. The bricks were frequently stamped with a wooden block bearing the name of the reigning king (e.g., Sargon). Some peasant houses found near Babylon today have bricks containing King Nebuchadnezzar’s stamp.<\/p>\n<p>Babylonian bricks were commonly burned in brick kilns rather than sun-dried. Sun-dried bricks disintegrated easily in heavy rainfall, whereas bricks burned in a kiln were virtually indestructible. Kiln-burnt bricks were used especially for facings, pavements, and important buildings. Archaeological remains of many brick kilns have been found in Babylonia.<\/p>\n<p>Evidence exists of walls, temples, and storehouses constructed of brick in ancient Egypt, although almost no brick kilns (<span>kjv<\/span> “brickkiln”) have been found. Egyptian bricks were usually sun-dried rather than burned. Clay bricks were sometimes made without straw, but bricks made of mud from the Nile River required straw to keep them from falling apart. Egyptian bricks were rectangular, ranging from about 4 to 20 inches (10 to 51 centimeters) long, about 6 to 9 inches (15 to 23 centimeters) wide, and about 4 to 7 inches (10 to 18 centimeters) thick. Egyptian bricks were also often stamped with an identifying seal.<\/p>\n<p>The Egyptians regarded brick making as a lowly occupation to be imposed upon slaves. Thus, during their bondage in Egypt, the Israelites were forced to make bricks (Ex 1:11-14; 5:6-19). Their suffering was increased by denying them the usual supplement of straw, since they had to take time to locate their own straw while keeping up the required production quota. The Israelites carried the art of brick making back to the Promised Land at the exodus.<\/p>\n<p><em>See also<\/em> Architecture; Pottery.<\/p>","content_en":"<h3>BRICK, BRICK KILN<\/h3>\n<p>Oblong block of shaped mud or clay that has been dried either by the sun or by burning in a kiln for use in building or paving, and the furnace in which bricks are burned and hardened. Brick was the most extensively used building material in the ancient biblical world, especially common in Babylonia. The Hebrew word for “brick” is taken from a verb meaning “to be white,” referring to the appearance of the clay out of which brick was made.<\/p>\n<p>In Babylonia, stone suitable for building was seldom at hand, so Babylonian architects used it sparingly, usually for lintels, thresholds, and door hinges. Babylonian bricks were made from the mud or clay of marshes and plains, after removing foreign substances such as pebbles. The clay was mixed with chopped straw or grass that, on decaying, released acids that gave the substance greater moldability. The brick maker added water, kneaded the mixture by foot, and molded it into square bricks, each about 8 to 12 inches (20 to 30.5 centimeters) across and 3 to 4 inches (7 to 10 centimeters) thick. The bricks were frequently stamped with a wooden block bearing the name of the reigning king (e.g., Sargon). Some peasant houses found near Babylon today have bricks containing King Nebuchadnezzar’s stamp.<\/p>\n<p>Babylonian bricks were commonly burned in brick kilns rather than sun-dried. Sun-dried bricks disintegrated easily in heavy rainfall, whereas bricks burned in a kiln were virtually indestructible. Kiln-burnt bricks were used especially for facings, pavements, and important buildings. Archaeological remains of many brick kilns have been found in Babylonia.<\/p>\n<p>Evidence exists of walls, temples, and storehouses constructed of brick in ancient Egypt, although almost no brick kilns (<span>kjv<\/span> “brickkiln”) have been found. Egyptian bricks were usually sun-dried rather than burned. Clay bricks were sometimes made without straw, but bricks made of mud from the Nile River required straw to keep them from falling apart. Egyptian bricks were rectangular, ranging from about 4 to 20 inches (10 to 51 centimeters) long, about 6 to 9 inches (15 to 23 centimeters) wide, and about 4 to 7 inches (10 to 18 centimeters) thick. Egyptian bricks were also often stamped with an identifying seal.<\/p>\n<p>The Egyptians regarded brick making as a lowly occupation to be imposed upon slaves. Thus, during their bondage in Egypt, the Israelites were forced to make bricks (Ex 1:11-14; 5:6-19). Their suffering was increased by denying them the usual supplement of straw, since they had to take time to locate their own straw while keeping up the required production quota. The Israelites carried the art of brick making back to the Promised Land at the exodus.<\/p>\n<p><em>See also<\/em> Architecture; Pottery.<\/p>","summary_ro":"BRICK, BRICK KILN Oblong block of shaped mud or clay that has been dried either by the sun or by burning in a kiln for use in building or paving, and the furnace in which bricks are burned and hardened. Brick was the most extensively used building material in the ancient biblical world, especially common in Babylonia. The Hebrew word for “brick” is taken from a verb meaning “to be white,” referring to the appearance of the clay out of which brick was made. In Babylonia, stone suitable for bui...","summary_en":"BRICK, BRICK KILN Oblong block of shaped mud or clay that has been dried either by the sun or by burning in a kiln for use in building or paving, and the furnace in which bricks are burned and hardened. Brick was the most extensively used building material in the ancient biblical world, especially common in Babylonia. The Hebrew word for “brick” is taken from a verb meaning “to be white,” referring to the appearance of the clay out of which brick was made. In Babylonia, stone suitable for bui...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36788,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Taskmaster*","title_en":"Taskmaster*","content_ro":"<h3>TASKMASTER*<\/h3>\n<p>An overseer of public workers who enforced their performance. Taskmasters are depicted on Egyptian bas-reliefs with whips in their hands to enforce discipline (Ex 1:11; 3:7; 5:6-14; Jb 3:18). The Hebrew verb means “to oppress.” David and Solomon had such officers. Adoram was in charge of forced labor (2 Sm 20:24; 1 Kgs 4:6; 12:18; 2 Chr 10:18). The excesses of these men were a factor in the revolt of the northern tribes after the death of Solomon (1 Kgs 12:3-14).<\/p>","content_en":"<h3>TASKMASTER*<\/h3>\n<p>An overseer of public workers who enforced their performance. Taskmasters are depicted on Egyptian bas-reliefs with whips in their hands to enforce discipline (Ex 1:11; 3:7; 5:6-14; Jb 3:18). The Hebrew verb means “to oppress.” David and Solomon had such officers. Adoram was in charge of forced labor (2 Sm 20:24; 1 Kgs 4:6; 12:18; 2 Chr 10:18). The excesses of these men were a factor in the revolt of the northern tribes after the death of Solomon (1 Kgs 12:3-14).<\/p>","summary_ro":"TASKMASTER* An overseer of public workers who enforced their performance. Taskmasters are depicted on Egyptian bas-reliefs with whips in their hands to enforce discipline (Ex 1:11; 3:7; 5:6-14; Jb 3:18). The Hebrew verb means “to oppress.” David and Solomon had such officers. Adoram was in charge of forced labor (2 Sm 20:24; 1 Kgs 4:6; 12:18; 2 Chr 10:18). The excesses of these men were a factor in the revolt of the northern tribes after the death of Solomon (1 Kgs 12:3-14).","summary_en":"TASKMASTER* An overseer of public workers who enforced their performance. Taskmasters are depicted on Egyptian bas-reliefs with whips in their hands to enforce discipline (Ex 1:11; 3:7; 5:6-14; Jb 3:18). The Hebrew verb means “to oppress.” David and Solomon had such officers. Adoram was in charge of forced labor (2 Sm 20:24; 1 Kgs 4:6; 12:18; 2 Chr 10:18). The excesses of these men were a factor in the revolt of the northern tribes after the death of Solomon (1 Kgs 12:3-14).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43661,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:6","title_en":"Study Note: Exodul 5:6","content_ro":"<p><strong>5:6-14<\/strong> Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).<\/p>","content_en":"<p><strong>5:6-14<\/strong> Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).<\/p>","summary_ro":"5:6-14 Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).","summary_en":"5:6-14 Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71287,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:6","title_en":"Study Note: Exodul 5:6","content_ro":"<p><strong>5:6-14<\/strong> Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).<\/p>","content_en":"<p><strong>5:6-14<\/strong> Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).<\/p>","summary_ro":"5:6-14 Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).","summary_en":"5:6-14 Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98913,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:6","title_en":"Study Note: Exodul 5:6","content_ro":"<p><strong>5:6-14<\/strong> Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).<\/p>","content_en":"<p><strong>5:6-14<\/strong> Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).<\/p>","summary_ro":"5:6-14 Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).","summary_en":"5:6-14 Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126539,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:6","title_en":"Study Note: Exodul 5:6","content_ro":"<p><strong>5:6-14<\/strong> Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).<\/p>","content_en":"<p><strong>5:6-14<\/strong> Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).<\/p>","summary_ro":"5:6-14 Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).","summary_en":"5:6-14 Pharaoh made the work harder in retaliation for their insubordination; he also believed they had too much time on their hands (5:8). He could not conceive of a god who would reveal himself outside of the established royal system of worship, so the only explanation he could imagine for their strange religious ideas was that they had dreamed them up themselves—when they should have been working (see also 5:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":43662,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:7","title_en":"Study Note: Exodul 5:7","content_ro":"<p><strong>5:7<\/strong> <em>Straw<\/em> is a binder to help clay and mud <em>bricks<\/em> retain their form while drying in the sun.<\/p>","content_en":"<p><strong>5:7<\/strong> <em>Straw<\/em> is a binder to help clay and mud <em>bricks<\/em> retain their form while drying in the sun.<\/p>","summary_ro":"5:7 Straw is a binder to help clay and mud bricks retain their form while drying in the sun.","summary_en":"5:7 Straw is a binder to help clay and mud bricks retain their form while drying in the sun.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71288,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:7","title_en":"Study Note: Exodul 5:7","content_ro":"<p><strong>5:7<\/strong> <em>Straw<\/em> is a binder to help clay and mud <em>bricks<\/em> retain their form while drying in the sun.<\/p>","content_en":"<p><strong>5:7<\/strong> <em>Straw<\/em> is a binder to help clay and mud <em>bricks<\/em> retain their form while drying in the sun.<\/p>","summary_ro":"5:7 Straw is a binder to help clay and mud bricks retain their form while drying in the sun.","summary_en":"5:7 Straw is a binder to help clay and mud bricks retain their form while drying in the sun.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98914,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:7","title_en":"Study Note: Exodul 5:7","content_ro":"<p><strong>5:7<\/strong> <em>Straw<\/em> is a binder to help clay and mud <em>bricks<\/em> retain their form while drying in the sun.<\/p>","content_en":"<p><strong>5:7<\/strong> <em>Straw<\/em> is a binder to help clay and mud <em>bricks<\/em> retain their form while drying in the sun.<\/p>","summary_ro":"5:7 Straw is a binder to help clay and mud bricks retain their form while drying in the sun.","summary_en":"5:7 Straw is a binder to help clay and mud bricks retain their form while drying in the sun.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126540,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:7","title_en":"Study Note: Exodul 5:7","content_ro":"<p><strong>5:7<\/strong> <em>Straw<\/em> is a binder to help clay and mud <em>bricks<\/em> retain their form while drying in the sun.<\/p>","content_en":"<p><strong>5:7<\/strong> <em>Straw<\/em> is a binder to help clay and mud <em>bricks<\/em> retain their form while drying in the sun.<\/p>","summary_ro":"5:7 Straw is a binder to help clay and mud bricks retain their form while drying in the sun.","summary_en":"5:7 Straw is a binder to help clay and mud bricks retain their form while drying in the sun.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":43663,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:22","title_en":"Study Note: Exodul 5:22","content_ro":"<p><strong>5:22-23<\/strong> This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.<\/p>","content_en":"<p><strong>5:22-23<\/strong> This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.<\/p>","summary_ro":"5:22-23 This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.","summary_en":"5:22-23 This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43664,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:22","title_en":"Study Note: Exodul 5:22","content_ro":"<p><strong>5:22<\/strong> The phrase <em>brought all this trouble<\/em> could be translated even more strongly as <em>done all this evil.<\/em> Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).<\/p>","content_en":"<p><strong>5:22<\/strong> The phrase <em>brought all this trouble<\/em> could be translated even more strongly as <em>done all this evil.<\/em> Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).<\/p>","summary_ro":"5:22 The phrase brought all this trouble could be translated even more strongly as done all this evil. Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).","summary_en":"5:22 The phrase brought all this trouble could be translated even more strongly as done all this evil. Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71289,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:22","title_en":"Study Note: Exodul 5:22","content_ro":"<p><strong>5:22-23<\/strong> This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.<\/p>","content_en":"<p><strong>5:22-23<\/strong> This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.<\/p>","summary_ro":"5:22-23 This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.","summary_en":"5:22-23 This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71290,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:22","title_en":"Study Note: Exodul 5:22","content_ro":"<p><strong>5:22<\/strong> The phrase <em>brought all this trouble<\/em> could be translated even more strongly as <em>done all this evil.<\/em> Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).<\/p>","content_en":"<p><strong>5:22<\/strong> The phrase <em>brought all this trouble<\/em> could be translated even more strongly as <em>done all this evil.<\/em> Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).<\/p>","summary_ro":"5:22 The phrase brought all this trouble could be translated even more strongly as done all this evil. Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).","summary_en":"5:22 The phrase brought all this trouble could be translated even more strongly as done all this evil. Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98915,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:22","title_en":"Study Note: Exodul 5:22","content_ro":"<p><strong>5:22-23<\/strong> This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.<\/p>","content_en":"<p><strong>5:22-23<\/strong> This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.<\/p>","summary_ro":"5:22-23 This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.","summary_en":"5:22-23 This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98916,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:22","title_en":"Study Note: Exodul 5:22","content_ro":"<p><strong>5:22<\/strong> The phrase <em>brought all this trouble<\/em> could be translated even more strongly as <em>done all this evil.<\/em> Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).<\/p>","content_en":"<p><strong>5:22<\/strong> The phrase <em>brought all this trouble<\/em> could be translated even more strongly as <em>done all this evil.<\/em> Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).<\/p>","summary_ro":"5:22 The phrase brought all this trouble could be translated even more strongly as done all this evil. Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).","summary_en":"5:22 The phrase brought all this trouble could be translated even more strongly as done all this evil. Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126541,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:22","title_en":"Study Note: Exodul 5:22","content_ro":"<p><strong>5:22-23<\/strong> This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.<\/p>","content_en":"<p><strong>5:22-23<\/strong> This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.<\/p>","summary_ro":"5:22-23 This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.","summary_en":"5:22-23 This was the crisis point. After the initial burst of enthusiasm (4:29-31), the offer of rescue produced nothing but skepticism, hostility, and worse oppression than before. Moses, the rescuer, was himself reduced to doubt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126542,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Exodul 5:22","title_en":"Study Note: Exodul 5:22","content_ro":"<p><strong>5:22<\/strong> The phrase <em>brought all this trouble<\/em> could be translated even more strongly as <em>done all this evil.<\/em> Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).<\/p>","content_en":"<p><strong>5:22<\/strong> The phrase <em>brought all this trouble<\/em> could be translated even more strongly as <em>done all this evil.<\/em> Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).<\/p>","summary_ro":"5:22 The phrase brought all this trouble could be translated even more strongly as done all this evil. Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).","summary_en":"5:22 The phrase brought all this trouble could be translated even more strongly as done all this evil. Is God really good or not? Instead of rescuing the people out of their evil circumstances as he had promised, it seems that God had only made the situation worse. Is he faithful or not? Is he powerful or not? (cp. Ps 105:25-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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