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{"verseMap":{"1":[{"id":644,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adoption","title_en":"Adoption","content_ro":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","content_en":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","summary_ro":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","summary_en":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10434,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elemental Spirits*, Elements","title_en":"Elemental Spirits*, Elements","content_ro":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","content_en":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","summary_ro":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","summary_en":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13129,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Galatians","title_en":"Letter to the Galatians","content_ro":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","content_en":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","summary_ro":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","summary_en":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17458,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:1","title_en":"Study Note: Galateni 4:1","content_ro":"<p><strong>4:1-7<\/strong> Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.<\/p>","content_en":"<p><strong>4:1-7<\/strong> Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.<\/p>","summary_ro":"4:1-7 Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.","summary_en":"4:1-7 Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57992,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:1","title_en":"Study Note: Galateni 4:1","content_ro":"<p><strong>4:1-3<\/strong> A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey <em>guardians<\/em> and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).<\/p>","content_en":"<p><strong>4:1-3<\/strong> A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey <em>guardians<\/em> and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).<\/p>","summary_ro":"4:1-3 A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey guardians and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).","summary_en":"4:1-3 A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey guardians and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85617,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:1","title_en":"Study Note: Galateni 4:1","content_ro":"<p><strong>4:1-7<\/strong> Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.<\/p>","content_en":"<p><strong>4:1-7<\/strong> Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.<\/p>","summary_ro":"4:1-7 Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.","summary_en":"4:1-7 Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85618,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:1","title_en":"Study Note: Galateni 4:1","content_ro":"<p><strong>4:1-3<\/strong> A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey <em>guardians<\/em> and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).<\/p>","content_en":"<p><strong>4:1-3<\/strong> A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey <em>guardians<\/em> and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).<\/p>","summary_ro":"4:1-3 A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey guardians and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).","summary_en":"4:1-3 A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey guardians and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113243,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:1","title_en":"Study Note: Galateni 4:1","content_ro":"<p><strong>4:1-7<\/strong> Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.<\/p>","content_en":"<p><strong>4:1-7<\/strong> Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.<\/p>","summary_ro":"4:1-7 Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.","summary_en":"4:1-7 Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113244,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:1","title_en":"Study Note: Galateni 4:1","content_ro":"<p><strong>4:1-3<\/strong> A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey <em>guardians<\/em> and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).<\/p>","content_en":"<p><strong>4:1-3<\/strong> A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey <em>guardians<\/em> and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).<\/p>","summary_ro":"4:1-3 A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey guardians and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).","summary_en":"4:1-3 A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey guardians and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140869,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:1","title_en":"Study Note: Galateni 4:1","content_ro":"<p><strong>4:1-7<\/strong> Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.<\/p>","content_en":"<p><strong>4:1-7<\/strong> Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.<\/p>","summary_ro":"4:1-7 Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.","summary_en":"4:1-7 Paul supports his argument that the law’s purpose for God’s children was fulfilled when Christ came, so that we are no longer bound by it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140870,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:1","title_en":"Study Note: Galateni 4:1","content_ro":"<p><strong>4:1-3<\/strong> A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey <em>guardians<\/em> and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).<\/p>","content_en":"<p><strong>4:1-3<\/strong> A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey <em>guardians<\/em> and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).<\/p>","summary_ro":"4:1-3 A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey guardians and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).","summary_en":"4:1-3 A child inheriting an estate might receive a large fortune, but before coming of age, the child must obey guardians and trustees until the time set by the father. Similarly, before Christ came, God’s people were under the guardianship of the law (see 3:23-24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":10423,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elemental Spirits*, Elements","title_en":"Elemental Spirits*, Elements","content_ro":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","content_en":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","summary_ro":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","summary_en":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57993,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:3","title_en":"Study Note: Galateni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>Before Christ came<\/em><em>,<\/em> God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • <em>the basic spiritual principles of this world:<\/em> This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>Before Christ came<\/em><em>,<\/em> God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • <em>the basic spiritual principles of this world:<\/em> This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).<\/p>","summary_ro":"4:3 Before Christ came, God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • the basic spiritual principles of this world: This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).","summary_en":"4:3 Before Christ came, God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • the basic spiritual principles of this world: This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85619,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:3","title_en":"Study Note: Galateni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>Before Christ came<\/em><em>,<\/em> God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • <em>the basic spiritual principles of this world:<\/em> This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>Before Christ came<\/em><em>,<\/em> God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • <em>the basic spiritual principles of this world:<\/em> This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).<\/p>","summary_ro":"4:3 Before Christ came, God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • the basic spiritual principles of this world: This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).","summary_en":"4:3 Before Christ came, God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • the basic spiritual principles of this world: This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113245,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:3","title_en":"Study Note: Galateni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>Before Christ came<\/em><em>,<\/em> God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • <em>the basic spiritual principles of this world:<\/em> This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>Before Christ came<\/em><em>,<\/em> God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • <em>the basic spiritual principles of this world:<\/em> This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).<\/p>","summary_ro":"4:3 Before Christ came, God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • the basic spiritual principles of this world: This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).","summary_en":"4:3 Before Christ came, God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • the basic spiritual principles of this world: This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140871,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:3","title_en":"Study Note: Galateni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>Before Christ came<\/em><em>,<\/em> God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • <em>the basic spiritual principles of this world:<\/em> This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>Before Christ came<\/em><em>,<\/em> God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • <em>the basic spiritual principles of this world:<\/em> This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).<\/p>","summary_ro":"4:3 Before Christ came, God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • the basic spiritual principles of this world: This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).","summary_en":"4:3 Before Christ came, God’s people were like underage heirs to a large estate (4:1-2). They would inherit a great fortune (4:5), but they were still subject to their guardian (3:23-25). • the basic spiritual principles of this world: This probably refers to the principles of law that govern the world apart from Christ; these principles were fully expressed in the law of Moses (3:23-24; cp. 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":42693,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rome","title_en":"Rome","content_ro":"<h3>Rome<\/h3>\n<p>In the first century <span>AD<\/span> Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world.<\/p>\n<p>The Founding and Early Growth of Rome<\/p>\n<p>Rome was founded, according to tradition, in 753 <span>BC<\/span> on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate.<\/p>\n<p>Around 600 <span>BC<\/span> the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous works, including the forum, which became the social, commercial, and political center for the city, and a temple for Jupiter, Juno, and Minerva. Rome was now linked by roads to the Etruscans in the north, to the Greek trading cities in the south, to the sea to the west, and to the inland highlands to the east.<\/p>\n<p>The Roman Republic<\/p>\n<p>When Rome’s kings became autocratic, the Latin population rebelled. In 509 <span>BC<\/span>, Rome established a “republic,” an oligarchy of the powerful families who controlled the Senate. The small city-state steadily gained control of the region, expanding their influence across the Mediterranean. In 273 <span>BC<\/span> they made a treaty with the Ptolemies of Egypt. They expanded into North Africa, defeating the rival city-state Carthage in the course of the three Punic Wars (264–146 <span>BC<\/span>), and pressed on into Spain. Rome’s many conquests brought enormous wealth.<\/p>\n<p>With geographical expansion came social changes in Italy. Between 200 and 100 <span>BC<\/span>, rich landowners bought out small independent farmers, who subsequently drifted into Rome, landless and unemployed. Huge, overcrowded slums appeared alongside the vast wealth and magnificent buildings. The foundations of the republic were cracking under the strain of popular discontent.<\/p>\n<p>The Beginning of the Empire: Julius and Octavian<\/p>\n<p>During this time of social and political upheaval, Julius Caesar pursued an ambitious and tumultuous career which sought to centralize power in his own person. Senators who favored the old republic assassinated him in 44 <span>BC<\/span>, but their action ultimately backfired: Julius’s grandnephew and heir, Octavian, became a senator, consul, and the commander-in-chief in 43 <span>BC<\/span> with the support of the Senate. The Senate also deified Julius in 42 <span>BC<\/span>. After Octavian defeated Mark Antony and Cleopatra in 31 <span>BC<\/span> and took control of Egypt, the Senate gave him the titles Augustus (“illustrious”) and Princeps (“first citizen”) in 27 <span>BC<\/span>, and Octavian began to call himself “son of a god” because of Julius’s divine status. The form of a republic survived, but the reality of a divine emperor had arrived.<\/p>\n<p>Jesus and the Birth of the Church<\/p>\n<p>“When the right time came, God sent his Son” (Gal 4:4). The change into an empire brought peace and stability, a <em>pax Romana<\/em> (“Roman peace”) that lasted well into the 100s <span>AD<\/span>. Many observers have noted that Roman rule during the first century <span>AD<\/span> provided the ideal setting for the spread of Christianity. The borders were secure and the roads were good, making travel relatively trouble-free. Roman laws and customs protected the rights of its citizens (see, e.g., Acts 16:35-40; 22:24-29). Judaism was protected, and the Romans viewed Christianity as a sect within Judaism (see, e.g., Acts 25:13-19). As a result, the Romans largely rejected complaints against Christians on religious grounds (see, e.g., Acts 19:23-41). Christians were free to proclaim the Good News about Jesus, and many people of all nationalities became followers of Christ.<\/p>\n<p>The Changing Status of Christianity<\/p>\n<p>This favorable situation began to change in the time of Nero. Nero blamed Christians for the fire that destroyed a good part of Rome in <span>AD<\/span> 64, and he proceeded with the first large-scale persecution of Christians. The overt persecution ceased in <span>AD<\/span> 66, but Christianity was no longer viewed as a sect of Judaism and lost its protected status. It later became imperial policy to require people to burn incense to the emperor—those who refused were usually either Jews (who were protected) or Christians (who were not). As a result, from the time of Domitian (<span>AD<\/span> 81–96) to Galerius (<span>AD<\/span> 305–311), Christianity was officially illegal, punishable by death, and persecuted to varying extents depending on the zeal of those in power. Thus for over two hundred years Rome drank “the blood of God’s holy people who were witnesses for Jesus” (Rev 17:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 2:10; 18:2; 19:21; 23:11; 28:14, 16; Rom 1:1-7, 15; 2 Tim 1:17<\/p>","content_en":"<h3>Rome<\/h3>\n<p>In the first century <span>AD<\/span> Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world.<\/p>\n<p>The Founding and Early Growth of Rome<\/p>\n<p>Rome was founded, according to tradition, in 753 <span>BC<\/span> on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate.<\/p>\n<p>Around 600 <span>BC<\/span> the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous works, including the forum, which became the social, commercial, and political center for the city, and a temple for Jupiter, Juno, and Minerva. Rome was now linked by roads to the Etruscans in the north, to the Greek trading cities in the south, to the sea to the west, and to the inland highlands to the east.<\/p>\n<p>The Roman Republic<\/p>\n<p>When Rome’s kings became autocratic, the Latin population rebelled. In 509 <span>BC<\/span>, Rome established a “republic,” an oligarchy of the powerful families who controlled the Senate. The small city-state steadily gained control of the region, expanding their influence across the Mediterranean. In 273 <span>BC<\/span> they made a treaty with the Ptolemies of Egypt. They expanded into North Africa, defeating the rival city-state Carthage in the course of the three Punic Wars (264–146 <span>BC<\/span>), and pressed on into Spain. Rome’s many conquests brought enormous wealth.<\/p>\n<p>With geographical expansion came social changes in Italy. Between 200 and 100 <span>BC<\/span>, rich landowners bought out small independent farmers, who subsequently drifted into Rome, landless and unemployed. Huge, overcrowded slums appeared alongside the vast wealth and magnificent buildings. The foundations of the republic were cracking under the strain of popular discontent.<\/p>\n<p>The Beginning of the Empire: Julius and Octavian<\/p>\n<p>During this time of social and political upheaval, Julius Caesar pursued an ambitious and tumultuous career which sought to centralize power in his own person. Senators who favored the old republic assassinated him in 44 <span>BC<\/span>, but their action ultimately backfired: Julius’s grandnephew and heir, Octavian, became a senator, consul, and the commander-in-chief in 43 <span>BC<\/span> with the support of the Senate. The Senate also deified Julius in 42 <span>BC<\/span>. After Octavian defeated Mark Antony and Cleopatra in 31 <span>BC<\/span> and took control of Egypt, the Senate gave him the titles Augustus (“illustrious”) and Princeps (“first citizen”) in 27 <span>BC<\/span>, and Octavian began to call himself “son of a god” because of Julius’s divine status. The form of a republic survived, but the reality of a divine emperor had arrived.<\/p>\n<p>Jesus and the Birth of the Church<\/p>\n<p>“When the right time came, God sent his Son” (Gal 4:4). The change into an empire brought peace and stability, a <em>pax Romana<\/em> (“Roman peace”) that lasted well into the 100s <span>AD<\/span>. Many observers have noted that Roman rule during the first century <span>AD<\/span> provided the ideal setting for the spread of Christianity. The borders were secure and the roads were good, making travel relatively trouble-free. Roman laws and customs protected the rights of its citizens (see, e.g., Acts 16:35-40; 22:24-29). Judaism was protected, and the Romans viewed Christianity as a sect within Judaism (see, e.g., Acts 25:13-19). As a result, the Romans largely rejected complaints against Christians on religious grounds (see, e.g., Acts 19:23-41). Christians were free to proclaim the Good News about Jesus, and many people of all nationalities became followers of Christ.<\/p>\n<p>The Changing Status of Christianity<\/p>\n<p>This favorable situation began to change in the time of Nero. Nero blamed Christians for the fire that destroyed a good part of Rome in <span>AD<\/span> 64, and he proceeded with the first large-scale persecution of Christians. The overt persecution ceased in <span>AD<\/span> 66, but Christianity was no longer viewed as a sect of Judaism and lost its protected status. It later became imperial policy to require people to burn incense to the emperor—those who refused were usually either Jews (who were protected) or Christians (who were not). As a result, from the time of Domitian (<span>AD<\/span> 81–96) to Galerius (<span>AD<\/span> 305–311), Christianity was officially illegal, punishable by death, and persecuted to varying extents depending on the zeal of those in power. Thus for over two hundred years Rome drank “the blood of God’s holy people who were witnesses for Jesus” (Rev 17:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 2:10; 18:2; 19:21; 23:11; 28:14, 16; Rom 1:1-7, 15; 2 Tim 1:17<\/p>","summary_ro":"Rome In the first century AD Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world. The Founding and Early Growth of Rome Rome was founded, according to tradition, in 753 BC on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate. Around 600 BC the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous ...","summary_en":"Rome In the first century AD Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world. The Founding and Early Growth of Rome Rome was founded, according to tradition, in 753 BC on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate. Around 600 BC the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70319,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rome","title_en":"Rome","content_ro":"<h3>Rome<\/h3>\n<p>In the first century <span>AD<\/span> Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world.<\/p>\n<p>The Founding and Early Growth of Rome<\/p>\n<p>Rome was founded, according to tradition, in 753 <span>BC<\/span> on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate.<\/p>\n<p>Around 600 <span>BC<\/span> the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous works, including the forum, which became the social, commercial, and political center for the city, and a temple for Jupiter, Juno, and Minerva. Rome was now linked by roads to the Etruscans in the north, to the Greek trading cities in the south, to the sea to the west, and to the inland highlands to the east.<\/p>\n<p>The Roman Republic<\/p>\n<p>When Rome’s kings became autocratic, the Latin population rebelled. In 509 <span>BC<\/span>, Rome established a “republic,” an oligarchy of the powerful families who controlled the Senate. The small city-state steadily gained control of the region, expanding their influence across the Mediterranean. In 273 <span>BC<\/span> they made a treaty with the Ptolemies of Egypt. They expanded into North Africa, defeating the rival city-state Carthage in the course of the three Punic Wars (264–146 <span>BC<\/span>), and pressed on into Spain. Rome’s many conquests brought enormous wealth.<\/p>\n<p>With geographical expansion came social changes in Italy. Between 200 and 100 <span>BC<\/span>, rich landowners bought out small independent farmers, who subsequently drifted into Rome, landless and unemployed. Huge, overcrowded slums appeared alongside the vast wealth and magnificent buildings. The foundations of the republic were cracking under the strain of popular discontent.<\/p>\n<p>The Beginning of the Empire: Julius and Octavian<\/p>\n<p>During this time of social and political upheaval, Julius Caesar pursued an ambitious and tumultuous career which sought to centralize power in his own person. Senators who favored the old republic assassinated him in 44 <span>BC<\/span>, but their action ultimately backfired: Julius’s grandnephew and heir, Octavian, became a senator, consul, and the commander-in-chief in 43 <span>BC<\/span> with the support of the Senate. The Senate also deified Julius in 42 <span>BC<\/span>. After Octavian defeated Mark Antony and Cleopatra in 31 <span>BC<\/span> and took control of Egypt, the Senate gave him the titles Augustus (“illustrious”) and Princeps (“first citizen”) in 27 <span>BC<\/span>, and Octavian began to call himself “son of a god” because of Julius’s divine status. The form of a republic survived, but the reality of a divine emperor had arrived.<\/p>\n<p>Jesus and the Birth of the Church<\/p>\n<p>“When the right time came, God sent his Son” (Gal 4:4). The change into an empire brought peace and stability, a <em>pax Romana<\/em> (“Roman peace”) that lasted well into the 100s <span>AD<\/span>. Many observers have noted that Roman rule during the first century <span>AD<\/span> provided the ideal setting for the spread of Christianity. The borders were secure and the roads were good, making travel relatively trouble-free. Roman laws and customs protected the rights of its citizens (see, e.g., Acts 16:35-40; 22:24-29). Judaism was protected, and the Romans viewed Christianity as a sect within Judaism (see, e.g., Acts 25:13-19). As a result, the Romans largely rejected complaints against Christians on religious grounds (see, e.g., Acts 19:23-41). Christians were free to proclaim the Good News about Jesus, and many people of all nationalities became followers of Christ.<\/p>\n<p>The Changing Status of Christianity<\/p>\n<p>This favorable situation began to change in the time of Nero. Nero blamed Christians for the fire that destroyed a good part of Rome in <span>AD<\/span> 64, and he proceeded with the first large-scale persecution of Christians. The overt persecution ceased in <span>AD<\/span> 66, but Christianity was no longer viewed as a sect of Judaism and lost its protected status. It later became imperial policy to require people to burn incense to the emperor—those who refused were usually either Jews (who were protected) or Christians (who were not). As a result, from the time of Domitian (<span>AD<\/span> 81–96) to Galerius (<span>AD<\/span> 305–311), Christianity was officially illegal, punishable by death, and persecuted to varying extents depending on the zeal of those in power. Thus for over two hundred years Rome drank “the blood of God’s holy people who were witnesses for Jesus” (Rev 17:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 2:10; 18:2; 19:21; 23:11; 28:14, 16; Rom 1:1-7, 15; 2 Tim 1:17<\/p>","content_en":"<h3>Rome<\/h3>\n<p>In the first century <span>AD<\/span> Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world.<\/p>\n<p>The Founding and Early Growth of Rome<\/p>\n<p>Rome was founded, according to tradition, in 753 <span>BC<\/span> on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate.<\/p>\n<p>Around 600 <span>BC<\/span> the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous works, including the forum, which became the social, commercial, and political center for the city, and a temple for Jupiter, Juno, and Minerva. Rome was now linked by roads to the Etruscans in the north, to the Greek trading cities in the south, to the sea to the west, and to the inland highlands to the east.<\/p>\n<p>The Roman Republic<\/p>\n<p>When Rome’s kings became autocratic, the Latin population rebelled. In 509 <span>BC<\/span>, Rome established a “republic,” an oligarchy of the powerful families who controlled the Senate. The small city-state steadily gained control of the region, expanding their influence across the Mediterranean. In 273 <span>BC<\/span> they made a treaty with the Ptolemies of Egypt. They expanded into North Africa, defeating the rival city-state Carthage in the course of the three Punic Wars (264–146 <span>BC<\/span>), and pressed on into Spain. Rome’s many conquests brought enormous wealth.<\/p>\n<p>With geographical expansion came social changes in Italy. Between 200 and 100 <span>BC<\/span>, rich landowners bought out small independent farmers, who subsequently drifted into Rome, landless and unemployed. Huge, overcrowded slums appeared alongside the vast wealth and magnificent buildings. The foundations of the republic were cracking under the strain of popular discontent.<\/p>\n<p>The Beginning of the Empire: Julius and Octavian<\/p>\n<p>During this time of social and political upheaval, Julius Caesar pursued an ambitious and tumultuous career which sought to centralize power in his own person. Senators who favored the old republic assassinated him in 44 <span>BC<\/span>, but their action ultimately backfired: Julius’s grandnephew and heir, Octavian, became a senator, consul, and the commander-in-chief in 43 <span>BC<\/span> with the support of the Senate. The Senate also deified Julius in 42 <span>BC<\/span>. After Octavian defeated Mark Antony and Cleopatra in 31 <span>BC<\/span> and took control of Egypt, the Senate gave him the titles Augustus (“illustrious”) and Princeps (“first citizen”) in 27 <span>BC<\/span>, and Octavian began to call himself “son of a god” because of Julius’s divine status. The form of a republic survived, but the reality of a divine emperor had arrived.<\/p>\n<p>Jesus and the Birth of the Church<\/p>\n<p>“When the right time came, God sent his Son” (Gal 4:4). The change into an empire brought peace and stability, a <em>pax Romana<\/em> (“Roman peace”) that lasted well into the 100s <span>AD<\/span>. Many observers have noted that Roman rule during the first century <span>AD<\/span> provided the ideal setting for the spread of Christianity. The borders were secure and the roads were good, making travel relatively trouble-free. Roman laws and customs protected the rights of its citizens (see, e.g., Acts 16:35-40; 22:24-29). Judaism was protected, and the Romans viewed Christianity as a sect within Judaism (see, e.g., Acts 25:13-19). As a result, the Romans largely rejected complaints against Christians on religious grounds (see, e.g., Acts 19:23-41). Christians were free to proclaim the Good News about Jesus, and many people of all nationalities became followers of Christ.<\/p>\n<p>The Changing Status of Christianity<\/p>\n<p>This favorable situation began to change in the time of Nero. Nero blamed Christians for the fire that destroyed a good part of Rome in <span>AD<\/span> 64, and he proceeded with the first large-scale persecution of Christians. The overt persecution ceased in <span>AD<\/span> 66, but Christianity was no longer viewed as a sect of Judaism and lost its protected status. It later became imperial policy to require people to burn incense to the emperor—those who refused were usually either Jews (who were protected) or Christians (who were not). As a result, from the time of Domitian (<span>AD<\/span> 81–96) to Galerius (<span>AD<\/span> 305–311), Christianity was officially illegal, punishable by death, and persecuted to varying extents depending on the zeal of those in power. Thus for over two hundred years Rome drank “the blood of God’s holy people who were witnesses for Jesus” (Rev 17:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 2:10; 18:2; 19:21; 23:11; 28:14, 16; Rom 1:1-7, 15; 2 Tim 1:17<\/p>","summary_ro":"Rome In the first century AD Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world. The Founding and Early Growth of Rome Rome was founded, according to tradition, in 753 BC on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate. Around 600 BC the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous ...","summary_en":"Rome In the first century AD Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world. The Founding and Early Growth of Rome Rome was founded, according to tradition, in 753 BC on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate. Around 600 BC the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97945,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rome","title_en":"Rome","content_ro":"<h3>Rome<\/h3>\n<p>In the first century <span>AD<\/span> Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world.<\/p>\n<p>The Founding and Early Growth of Rome<\/p>\n<p>Rome was founded, according to tradition, in 753 <span>BC<\/span> on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate.<\/p>\n<p>Around 600 <span>BC<\/span> the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous works, including the forum, which became the social, commercial, and political center for the city, and a temple for Jupiter, Juno, and Minerva. Rome was now linked by roads to the Etruscans in the north, to the Greek trading cities in the south, to the sea to the west, and to the inland highlands to the east.<\/p>\n<p>The Roman Republic<\/p>\n<p>When Rome’s kings became autocratic, the Latin population rebelled. In 509 <span>BC<\/span>, Rome established a “republic,” an oligarchy of the powerful families who controlled the Senate. The small city-state steadily gained control of the region, expanding their influence across the Mediterranean. In 273 <span>BC<\/span> they made a treaty with the Ptolemies of Egypt. They expanded into North Africa, defeating the rival city-state Carthage in the course of the three Punic Wars (264–146 <span>BC<\/span>), and pressed on into Spain. Rome’s many conquests brought enormous wealth.<\/p>\n<p>With geographical expansion came social changes in Italy. Between 200 and 100 <span>BC<\/span>, rich landowners bought out small independent farmers, who subsequently drifted into Rome, landless and unemployed. Huge, overcrowded slums appeared alongside the vast wealth and magnificent buildings. The foundations of the republic were cracking under the strain of popular discontent.<\/p>\n<p>The Beginning of the Empire: Julius and Octavian<\/p>\n<p>During this time of social and political upheaval, Julius Caesar pursued an ambitious and tumultuous career which sought to centralize power in his own person. Senators who favored the old republic assassinated him in 44 <span>BC<\/span>, but their action ultimately backfired: Julius’s grandnephew and heir, Octavian, became a senator, consul, and the commander-in-chief in 43 <span>BC<\/span> with the support of the Senate. The Senate also deified Julius in 42 <span>BC<\/span>. After Octavian defeated Mark Antony and Cleopatra in 31 <span>BC<\/span> and took control of Egypt, the Senate gave him the titles Augustus (“illustrious”) and Princeps (“first citizen”) in 27 <span>BC<\/span>, and Octavian began to call himself “son of a god” because of Julius’s divine status. The form of a republic survived, but the reality of a divine emperor had arrived.<\/p>\n<p>Jesus and the Birth of the Church<\/p>\n<p>“When the right time came, God sent his Son” (Gal 4:4). The change into an empire brought peace and stability, a <em>pax Romana<\/em> (“Roman peace”) that lasted well into the 100s <span>AD<\/span>. Many observers have noted that Roman rule during the first century <span>AD<\/span> provided the ideal setting for the spread of Christianity. The borders were secure and the roads were good, making travel relatively trouble-free. Roman laws and customs protected the rights of its citizens (see, e.g., Acts 16:35-40; 22:24-29). Judaism was protected, and the Romans viewed Christianity as a sect within Judaism (see, e.g., Acts 25:13-19). As a result, the Romans largely rejected complaints against Christians on religious grounds (see, e.g., Acts 19:23-41). Christians were free to proclaim the Good News about Jesus, and many people of all nationalities became followers of Christ.<\/p>\n<p>The Changing Status of Christianity<\/p>\n<p>This favorable situation began to change in the time of Nero. Nero blamed Christians for the fire that destroyed a good part of Rome in <span>AD<\/span> 64, and he proceeded with the first large-scale persecution of Christians. The overt persecution ceased in <span>AD<\/span> 66, but Christianity was no longer viewed as a sect of Judaism and lost its protected status. It later became imperial policy to require people to burn incense to the emperor—those who refused were usually either Jews (who were protected) or Christians (who were not). As a result, from the time of Domitian (<span>AD<\/span> 81–96) to Galerius (<span>AD<\/span> 305–311), Christianity was officially illegal, punishable by death, and persecuted to varying extents depending on the zeal of those in power. Thus for over two hundred years Rome drank “the blood of God’s holy people who were witnesses for Jesus” (Rev 17:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 2:10; 18:2; 19:21; 23:11; 28:14, 16; Rom 1:1-7, 15; 2 Tim 1:17<\/p>","content_en":"<h3>Rome<\/h3>\n<p>In the first century <span>AD<\/span> Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world.<\/p>\n<p>The Founding and Early Growth of Rome<\/p>\n<p>Rome was founded, according to tradition, in 753 <span>BC<\/span> on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate.<\/p>\n<p>Around 600 <span>BC<\/span> the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous works, including the forum, which became the social, commercial, and political center for the city, and a temple for Jupiter, Juno, and Minerva. Rome was now linked by roads to the Etruscans in the north, to the Greek trading cities in the south, to the sea to the west, and to the inland highlands to the east.<\/p>\n<p>The Roman Republic<\/p>\n<p>When Rome’s kings became autocratic, the Latin population rebelled. In 509 <span>BC<\/span>, Rome established a “republic,” an oligarchy of the powerful families who controlled the Senate. The small city-state steadily gained control of the region, expanding their influence across the Mediterranean. In 273 <span>BC<\/span> they made a treaty with the Ptolemies of Egypt. They expanded into North Africa, defeating the rival city-state Carthage in the course of the three Punic Wars (264–146 <span>BC<\/span>), and pressed on into Spain. Rome’s many conquests brought enormous wealth.<\/p>\n<p>With geographical expansion came social changes in Italy. Between 200 and 100 <span>BC<\/span>, rich landowners bought out small independent farmers, who subsequently drifted into Rome, landless and unemployed. Huge, overcrowded slums appeared alongside the vast wealth and magnificent buildings. The foundations of the republic were cracking under the strain of popular discontent.<\/p>\n<p>The Beginning of the Empire: Julius and Octavian<\/p>\n<p>During this time of social and political upheaval, Julius Caesar pursued an ambitious and tumultuous career which sought to centralize power in his own person. Senators who favored the old republic assassinated him in 44 <span>BC<\/span>, but their action ultimately backfired: Julius’s grandnephew and heir, Octavian, became a senator, consul, and the commander-in-chief in 43 <span>BC<\/span> with the support of the Senate. The Senate also deified Julius in 42 <span>BC<\/span>. After Octavian defeated Mark Antony and Cleopatra in 31 <span>BC<\/span> and took control of Egypt, the Senate gave him the titles Augustus (“illustrious”) and Princeps (“first citizen”) in 27 <span>BC<\/span>, and Octavian began to call himself “son of a god” because of Julius’s divine status. The form of a republic survived, but the reality of a divine emperor had arrived.<\/p>\n<p>Jesus and the Birth of the Church<\/p>\n<p>“When the right time came, God sent his Son” (Gal 4:4). The change into an empire brought peace and stability, a <em>pax Romana<\/em> (“Roman peace”) that lasted well into the 100s <span>AD<\/span>. Many observers have noted that Roman rule during the first century <span>AD<\/span> provided the ideal setting for the spread of Christianity. The borders were secure and the roads were good, making travel relatively trouble-free. Roman laws and customs protected the rights of its citizens (see, e.g., Acts 16:35-40; 22:24-29). Judaism was protected, and the Romans viewed Christianity as a sect within Judaism (see, e.g., Acts 25:13-19). As a result, the Romans largely rejected complaints against Christians on religious grounds (see, e.g., Acts 19:23-41). Christians were free to proclaim the Good News about Jesus, and many people of all nationalities became followers of Christ.<\/p>\n<p>The Changing Status of Christianity<\/p>\n<p>This favorable situation began to change in the time of Nero. Nero blamed Christians for the fire that destroyed a good part of Rome in <span>AD<\/span> 64, and he proceeded with the first large-scale persecution of Christians. The overt persecution ceased in <span>AD<\/span> 66, but Christianity was no longer viewed as a sect of Judaism and lost its protected status. It later became imperial policy to require people to burn incense to the emperor—those who refused were usually either Jews (who were protected) or Christians (who were not). As a result, from the time of Domitian (<span>AD<\/span> 81–96) to Galerius (<span>AD<\/span> 305–311), Christianity was officially illegal, punishable by death, and persecuted to varying extents depending on the zeal of those in power. Thus for over two hundred years Rome drank “the blood of God’s holy people who were witnesses for Jesus” (Rev 17:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 2:10; 18:2; 19:21; 23:11; 28:14, 16; Rom 1:1-7, 15; 2 Tim 1:17<\/p>","summary_ro":"Rome In the first century AD Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world. The Founding and Early Growth of Rome Rome was founded, according to tradition, in 753 BC on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate. Around 600 BC the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous ...","summary_en":"Rome In the first century AD Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world. The Founding and Early Growth of Rome Rome was founded, according to tradition, in 753 BC on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate. Around 600 BC the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125571,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rome","title_en":"Rome","content_ro":"<h3>Rome<\/h3>\n<p>In the first century <span>AD<\/span> Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world.<\/p>\n<p>The Founding and Early Growth of Rome<\/p>\n<p>Rome was founded, according to tradition, in 753 <span>BC<\/span> on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate.<\/p>\n<p>Around 600 <span>BC<\/span> the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous works, including the forum, which became the social, commercial, and political center for the city, and a temple for Jupiter, Juno, and Minerva. Rome was now linked by roads to the Etruscans in the north, to the Greek trading cities in the south, to the sea to the west, and to the inland highlands to the east.<\/p>\n<p>The Roman Republic<\/p>\n<p>When Rome’s kings became autocratic, the Latin population rebelled. In 509 <span>BC<\/span>, Rome established a “republic,” an oligarchy of the powerful families who controlled the Senate. The small city-state steadily gained control of the region, expanding their influence across the Mediterranean. In 273 <span>BC<\/span> they made a treaty with the Ptolemies of Egypt. They expanded into North Africa, defeating the rival city-state Carthage in the course of the three Punic Wars (264–146 <span>BC<\/span>), and pressed on into Spain. Rome’s many conquests brought enormous wealth.<\/p>\n<p>With geographical expansion came social changes in Italy. Between 200 and 100 <span>BC<\/span>, rich landowners bought out small independent farmers, who subsequently drifted into Rome, landless and unemployed. Huge, overcrowded slums appeared alongside the vast wealth and magnificent buildings. The foundations of the republic were cracking under the strain of popular discontent.<\/p>\n<p>The Beginning of the Empire: Julius and Octavian<\/p>\n<p>During this time of social and political upheaval, Julius Caesar pursued an ambitious and tumultuous career which sought to centralize power in his own person. Senators who favored the old republic assassinated him in 44 <span>BC<\/span>, but their action ultimately backfired: Julius’s grandnephew and heir, Octavian, became a senator, consul, and the commander-in-chief in 43 <span>BC<\/span> with the support of the Senate. The Senate also deified Julius in 42 <span>BC<\/span>. After Octavian defeated Mark Antony and Cleopatra in 31 <span>BC<\/span> and took control of Egypt, the Senate gave him the titles Augustus (“illustrious”) and Princeps (“first citizen”) in 27 <span>BC<\/span>, and Octavian began to call himself “son of a god” because of Julius’s divine status. The form of a republic survived, but the reality of a divine emperor had arrived.<\/p>\n<p>Jesus and the Birth of the Church<\/p>\n<p>“When the right time came, God sent his Son” (Gal 4:4). The change into an empire brought peace and stability, a <em>pax Romana<\/em> (“Roman peace”) that lasted well into the 100s <span>AD<\/span>. Many observers have noted that Roman rule during the first century <span>AD<\/span> provided the ideal setting for the spread of Christianity. The borders were secure and the roads were good, making travel relatively trouble-free. Roman laws and customs protected the rights of its citizens (see, e.g., Acts 16:35-40; 22:24-29). Judaism was protected, and the Romans viewed Christianity as a sect within Judaism (see, e.g., Acts 25:13-19). As a result, the Romans largely rejected complaints against Christians on religious grounds (see, e.g., Acts 19:23-41). Christians were free to proclaim the Good News about Jesus, and many people of all nationalities became followers of Christ.<\/p>\n<p>The Changing Status of Christianity<\/p>\n<p>This favorable situation began to change in the time of Nero. Nero blamed Christians for the fire that destroyed a good part of Rome in <span>AD<\/span> 64, and he proceeded with the first large-scale persecution of Christians. The overt persecution ceased in <span>AD<\/span> 66, but Christianity was no longer viewed as a sect of Judaism and lost its protected status. It later became imperial policy to require people to burn incense to the emperor—those who refused were usually either Jews (who were protected) or Christians (who were not). As a result, from the time of Domitian (<span>AD<\/span> 81–96) to Galerius (<span>AD<\/span> 305–311), Christianity was officially illegal, punishable by death, and persecuted to varying extents depending on the zeal of those in power. Thus for over two hundred years Rome drank “the blood of God’s holy people who were witnesses for Jesus” (Rev 17:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 2:10; 18:2; 19:21; 23:11; 28:14, 16; Rom 1:1-7, 15; 2 Tim 1:17<\/p>","content_en":"<h3>Rome<\/h3>\n<p>In the first century <span>AD<\/span> Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world.<\/p>\n<p>The Founding and Early Growth of Rome<\/p>\n<p>Rome was founded, according to tradition, in 753 <span>BC<\/span> on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate.<\/p>\n<p>Around 600 <span>BC<\/span> the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous works, including the forum, which became the social, commercial, and political center for the city, and a temple for Jupiter, Juno, and Minerva. Rome was now linked by roads to the Etruscans in the north, to the Greek trading cities in the south, to the sea to the west, and to the inland highlands to the east.<\/p>\n<p>The Roman Republic<\/p>\n<p>When Rome’s kings became autocratic, the Latin population rebelled. In 509 <span>BC<\/span>, Rome established a “republic,” an oligarchy of the powerful families who controlled the Senate. The small city-state steadily gained control of the region, expanding their influence across the Mediterranean. In 273 <span>BC<\/span> they made a treaty with the Ptolemies of Egypt. They expanded into North Africa, defeating the rival city-state Carthage in the course of the three Punic Wars (264–146 <span>BC<\/span>), and pressed on into Spain. Rome’s many conquests brought enormous wealth.<\/p>\n<p>With geographical expansion came social changes in Italy. Between 200 and 100 <span>BC<\/span>, rich landowners bought out small independent farmers, who subsequently drifted into Rome, landless and unemployed. Huge, overcrowded slums appeared alongside the vast wealth and magnificent buildings. The foundations of the republic were cracking under the strain of popular discontent.<\/p>\n<p>The Beginning of the Empire: Julius and Octavian<\/p>\n<p>During this time of social and political upheaval, Julius Caesar pursued an ambitious and tumultuous career which sought to centralize power in his own person. Senators who favored the old republic assassinated him in 44 <span>BC<\/span>, but their action ultimately backfired: Julius’s grandnephew and heir, Octavian, became a senator, consul, and the commander-in-chief in 43 <span>BC<\/span> with the support of the Senate. The Senate also deified Julius in 42 <span>BC<\/span>. After Octavian defeated Mark Antony and Cleopatra in 31 <span>BC<\/span> and took control of Egypt, the Senate gave him the titles Augustus (“illustrious”) and Princeps (“first citizen”) in 27 <span>BC<\/span>, and Octavian began to call himself “son of a god” because of Julius’s divine status. The form of a republic survived, but the reality of a divine emperor had arrived.<\/p>\n<p>Jesus and the Birth of the Church<\/p>\n<p>“When the right time came, God sent his Son” (Gal 4:4). The change into an empire brought peace and stability, a <em>pax Romana<\/em> (“Roman peace”) that lasted well into the 100s <span>AD<\/span>. Many observers have noted that Roman rule during the first century <span>AD<\/span> provided the ideal setting for the spread of Christianity. The borders were secure and the roads were good, making travel relatively trouble-free. Roman laws and customs protected the rights of its citizens (see, e.g., Acts 16:35-40; 22:24-29). Judaism was protected, and the Romans viewed Christianity as a sect within Judaism (see, e.g., Acts 25:13-19). As a result, the Romans largely rejected complaints against Christians on religious grounds (see, e.g., Acts 19:23-41). Christians were free to proclaim the Good News about Jesus, and many people of all nationalities became followers of Christ.<\/p>\n<p>The Changing Status of Christianity<\/p>\n<p>This favorable situation began to change in the time of Nero. Nero blamed Christians for the fire that destroyed a good part of Rome in <span>AD<\/span> 64, and he proceeded with the first large-scale persecution of Christians. The overt persecution ceased in <span>AD<\/span> 66, but Christianity was no longer viewed as a sect of Judaism and lost its protected status. It later became imperial policy to require people to burn incense to the emperor—those who refused were usually either Jews (who were protected) or Christians (who were not). As a result, from the time of Domitian (<span>AD<\/span> 81–96) to Galerius (<span>AD<\/span> 305–311), Christianity was officially illegal, punishable by death, and persecuted to varying extents depending on the zeal of those in power. Thus for over two hundred years Rome drank “the blood of God’s holy people who were witnesses for Jesus” (Rev 17:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 2:10; 18:2; 19:21; 23:11; 28:14, 16; Rom 1:1-7, 15; 2 Tim 1:17<\/p>","summary_ro":"Rome In the first century AD Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world. The Founding and Early Growth of Rome Rome was founded, according to tradition, in 753 BC on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate. Around 600 BC the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous ...","summary_en":"Rome In the first century AD Rome was both a cosmopolitan city and a mighty empire that had brought peace and stability to the Mediterranean world. The Founding and Early Growth of Rome Rome was founded, according to tradition, in 753 BC on the Tiber River in Italy by a Latin-speaking agricultural tribe. A loose association of chieftains comprised the earliest Senate. Around 600 BC the Etruscans from central Italy invaded the territory of Rome and became its rulers. They constructed numerous ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12883,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Time*, Fullness","title_en":"of Time*, Fullness","content_ro":"<h3>FULLNESS OF TIME*<\/h3>\n<p>Expression meaning “when the time was ripe,” occurring in English translations of Galatians 4:4 and Ephesians 1:10. In Galatians the reference is to the time when “God sent forth his Son.” The apostle Paul used the image of a child coming of age to say that Jesus came at a point in human history when the time was ripe and released humanity from bondage to the law.<\/p>\n<p>Traditionally, theologians have seen indications of the ripeness of the time of Jesus’ birth in the historical circumstances of his day. Rome’s conquests had produced “Roman peace,” so that travel was both safe and easy. That political unity was built on the earlier victories of Alexander the Great, whose expansion from Greece to Egypt to India left in its wake the Greek language and culture, which later made the spread of the gospel easier. Greek-speaking Jews lived in every city of the Roman Empire. Their religion was protected by Roman law, and that law protected Christianity for its first half century. Many Gentiles who were interested in the monotheism and morality of Judaism went to the Jewish synagogues. Thus, the synagogue was a natural starting point for the church’s early outreach to Gentiles.<\/p>\n<p>In Palestine the Jews were longing for a Messiah (deliverer) since they were politically subject to the Herods and the Romans. Messianic rebellion simmered constantly, and even repeatedly broke out in open battle. Socially, peasants were oppressed by large landholders, who used every opportunity and legal loophole to expand their properties. Many of those oppressors were from the chief priestly families, whose greed was well known to all. Throughout Palestine, messianic speculation was at a high point. The Pharisees talked about what would happen when the Messiah came, and the scribes at Qumran (the Dead Sea Scrolls community) wrote books about it. The time was ripe for Jesus’ coming, as he himself indicated (Mt 13:11, 16-17; Mk 1:15).<\/p>\n<p>In Ephesians 1:10, Paul used a slightly different Greek expression, which covers the whole of the time between Jesus’ first coming and his future return to complete God’s plan in history. Jesus revealed this plan (or “mystery,” as Paul called it—Rom 16:25-26; Eph 1:9; 3:4-5; Col 1:26), which works out in the church as people repent and are joined to him. In the ultimate sense, the full “ripeness” will come when God’s plan or purpose (“dispensation,” <span>kjv<\/span>) is completed and Christ becomes head over all things. Paul knew that this completion was in progress, but he awaited its total realization in what he hoped would be the near future.<\/p>","content_en":"<h3>FULLNESS OF TIME*<\/h3>\n<p>Expression meaning “when the time was ripe,” occurring in English translations of Galatians 4:4 and Ephesians 1:10. In Galatians the reference is to the time when “God sent forth his Son.” The apostle Paul used the image of a child coming of age to say that Jesus came at a point in human history when the time was ripe and released humanity from bondage to the law.<\/p>\n<p>Traditionally, theologians have seen indications of the ripeness of the time of Jesus’ birth in the historical circumstances of his day. Rome’s conquests had produced “Roman peace,” so that travel was both safe and easy. That political unity was built on the earlier victories of Alexander the Great, whose expansion from Greece to Egypt to India left in its wake the Greek language and culture, which later made the spread of the gospel easier. Greek-speaking Jews lived in every city of the Roman Empire. Their religion was protected by Roman law, and that law protected Christianity for its first half century. Many Gentiles who were interested in the monotheism and morality of Judaism went to the Jewish synagogues. Thus, the synagogue was a natural starting point for the church’s early outreach to Gentiles.<\/p>\n<p>In Palestine the Jews were longing for a Messiah (deliverer) since they were politically subject to the Herods and the Romans. Messianic rebellion simmered constantly, and even repeatedly broke out in open battle. Socially, peasants were oppressed by large landholders, who used every opportunity and legal loophole to expand their properties. Many of those oppressors were from the chief priestly families, whose greed was well known to all. Throughout Palestine, messianic speculation was at a high point. The Pharisees talked about what would happen when the Messiah came, and the scribes at Qumran (the Dead Sea Scrolls community) wrote books about it. The time was ripe for Jesus’ coming, as he himself indicated (Mt 13:11, 16-17; Mk 1:15).<\/p>\n<p>In Ephesians 1:10, Paul used a slightly different Greek expression, which covers the whole of the time between Jesus’ first coming and his future return to complete God’s plan in history. Jesus revealed this plan (or “mystery,” as Paul called it—Rom 16:25-26; Eph 1:9; 3:4-5; Col 1:26), which works out in the church as people repent and are joined to him. In the ultimate sense, the full “ripeness” will come when God’s plan or purpose (“dispensation,” <span>kjv<\/span>) is completed and Christ becomes head over all things. Paul knew that this completion was in progress, but he awaited its total realization in what he hoped would be the near future.<\/p>","summary_ro":"FULLNESS OF TIME* Expression meaning “when the time was ripe,” occurring in English translations of Galatians 4:4 and Ephesians 1:10. In Galatians the reference is to the time when “God sent forth his Son.” The apostle Paul used the image of a child coming of age to say that Jesus came at a point in human history when the time was ripe and released humanity from bondage to the law. Traditionally, theologians have seen indications of the ripeness of the time of Jesus’ birth in the historical c...","summary_en":"FULLNESS OF TIME* Expression meaning “when the time was ripe,” occurring in English translations of Galatians 4:4 and Ephesians 1:10. In Galatians the reference is to the time when “God sent forth his Son.” The apostle Paul used the image of a child coming of age to say that Jesus came at a point in human history when the time was ripe and released humanity from bondage to the law. Traditionally, theologians have seen indications of the ripeness of the time of Jesus’ birth in the historical c...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14132,"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":14721,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Grace","title_en":"Grace","content_ro":"<h3>GRACE<\/h3>\n<p>The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\n<p>Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\n<p class=\"h2\" id=\"GraceintheOldTestament\">Grace in the Old Testament<\/p>\n<p>Early in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, <span>rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, <span>rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\n<p>Divine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, <span>rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\n<p>The divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\n<p>As a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\n<p class=\"h2\" id=\"GraceintheNewTestament\">Grace in the New Testament<\/p>\n<p>The concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\n<p>God’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\n<p>God’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\n<p>Finally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\n<p>The essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\n<p>Because Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of <span class=\"hebrew\" lang=\"he\">shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","content_en":"<h3>GRACE<\/h3>\n<p>The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\n<p>Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\n<p class=\"h2\" id=\"GraceintheOldTestament\">Grace in the Old Testament<\/p>\n<p>Early in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, <span>rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, <span>rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\n<p>Divine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, <span>rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\n<p>The divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\n<p>As a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\n<p class=\"h2\" id=\"GraceintheNewTestament\">Grace in the New Testament<\/p>\n<p>The concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\n<p>God’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\n<p>God’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\n<p>Finally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\n<p>The essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\n<p>Because Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of <span class=\"hebrew\" lang=\"he\">shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","summary_ro":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","summary_en":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17356,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Incarnation*","title_en":"Incarnation*","content_ro":"<h3>INCARNATION*<\/h3>\n<p>Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity.<\/p>\n<p class=\"h2\" id=\"NewTestamentTestimony\">New Testament Testimony<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more than his deity. As a result, some believe that it represents an earlier stage in the development of the church’s theology, before the doctrine of incarnation had evolved. That is doubtful for two reasons: Incarnation passages like the Philippians hymn (Phil 2:6-11) probably antedate Mark’s Gospel, and Mark has a well-developed theology of the two natures of Christ. Although he stresses Jesus’ humanity, Mark accents it with an emphasis on divinity. Jesus was called the “beloved Son” by a heavenly voice at his baptism and transfiguration (Mk 1:11; 9:7); demons called him divine (3:11; 5:7), as did a Roman centurion (15:39). Jesus’ “Abba” prayers (14:36; cf. Mt 26:39; Lk 22:42) indicate his sense of divine identity, and at his trial he was charged with claiming the title “Son of the Blessed” (14:61-62). Thus, though the Incarnation is nowhere explicitly stated in Mark, it is implicitly affirmed.<\/p>\n<p>Matthew and Luke express the Incarnation. The birth narratives, of course, stress the event itself, with Matthew emphasizing Jesus’ royal messiahship, and Luke, the divine witness of the Holy Spirit. Matthew’s Gospel is Christ-centered; Luke concentrates on Christ as Savior, or more precisely, on salvation-history. Although Matthew presents Jesus’ humanity, he emphasizes his lordship (Mt 23:6-10) and divine sonship. The Incarnation thus becomes the means whereby the divine becomes human in a universal sense (1:23; 18:20; 24:14; 28:18-20). Luke shows the greatest interest of the three in Jesus’ earthly life. Nevertheless, his Gospel does not stress the human side of Jesus as much as Mark’s. Luke portrays Jesus primarily as the divine Savior within history (Lk 2:11; 4:16-30). He combines Jesus’ messianic office and divine nature, showing that the incarnate Son of God suffered and was exalted in order to bring people to God.<\/p>\n<h5>John’s Writings<\/h5>\n<p>The apostle John’s doctrine of incarnation is more explicit than any of the others, teaching not only Jesus’ God-man status but also his preexistent “glory” (Jn 1:1-18). Central in this presentation is the oneness between Jesus and God the Father (10:29-30; 14:8-11; 1 Jn 2:23). The “I am” (the expressed Christ, taken from the OT title for the one true God and probably signifying God’s personal name, Yahweh) came to reveal God to his people (Jn 1:4-5, 14, 18). Yet John also has the most balanced presentation of the Incarnation. The divine Logos or Word (1:1-18) is the exemplar of perfect humanity; he “became flesh” (v 14) to enlighten people (vv 5, 9) and generate in them “eternal life” (3:14-18; 1 Jn 1:1-3; 4:9).<\/p>\n<h5>Paul’s Epistles<\/h5>\n<p>The apostle Paul presented the Incarnation as Jesus’ path to suffering and redemption. In Galatians 4:4-5 the Incarnation (“born of woman”) came “in the fullness of time” or at the apex of salvation-history, to “redeem those who were under the law.” In the Philippians hymn (Phil 2:6-11, quotes from <span>nasb<\/span>), the Incarnation is seen in terms of preexistence (“though he was in the form of God”), humiliation (“emptied . . . humbled”), and obedience (“becoming obedient to the point of death”). The goal of the Incarnation was the cross (“even death on a cross”), and its result was Christ’s exaltation. The hymn is perhaps the supreme theological statement on the Incarnation in the NT. Jesus’ human life was an “emptying,” a refusal to seize the prerogatives of his deity (“did not regard equality with God a thing to be grasped”).<\/p>\n<p>Paul described Christ as a second Adam (Rom 5:12-19; 1 Cor 15:45-47), who brought humanity a new possibility to attain what Adam had forsaken. Through assuming the form of a man, Christ became the Redeemer who reconciles people to God (Rom 3:25; 2 Cor 5:19; 1 Tm 1:15). Paul stressed even more, however, that the exalted Christ provides newness of life (Rom 6:4-6; 2 Cor 3:17-18; Col 3:1-4). A hymn in the Letter to the Colossians (1:15-20) employs ideas from Jewish wisdom speculation, and possibly Greek themes, to show Christ as the “firstborn” and the “fullness of God.” The one who always existed as God, through his sacrificial death, became the exalted Lord and brought humankind to God (see also the “flesh-spirit” theme in Rom 1:3-4; 1 Tm 3:16).<\/p>\n<h5>Hebrews<\/h5>\n<p>The Letter to the Hebrews strongly speaks of the Incarnation. The opening hymn (Heb 1:1-3) accents Christ’s exalted status as “the very stamp” of God’s image and the radiance of his glory. Christ is superior to the angels (1:4-9), yet he became a man in order to suffer for human salvation (2:9; 5:7-9). The Incarnation is aligned with sinful humankind’s need for a Savior. The purpose of Hebrews is to show Christ’s incomparable superiority to the OT sacrifices, and at the same time to stress his work of salvation. His real temptation (2:18; 4:15) combined with his sinlessness (4:15; 5:9; 7:26) is the human remedy for human sin. The Incarnation was Christ’s path to final, once-for-all atonement and victory over sin (7:28; 9:26).<\/p>\n<p class=\"h2\" id=\"HistoricalDevelopment\">Historical Development<\/p>\n<p>The first group to challenge the traditional doctrine of incarnation was the Gnostics, who in the late first century denied that Jesus was truly human. Their Greek belief that the physical creation was evil led them to deny the Incarnation. They believed Christ to be a quasi-spiritual being who merely appeared human. The theologian Marcion (d. c. 160), trained by Gnostic teachers, also accepted a docetic interpretation of Christ (his humanity was only apparent). Marcion taught his doctrine as an antidote to the OT or Jewish-oriented Christianity in his day. After his excommunication in <span>AD<\/span> 144, Marcion founded his own church, and his views were widely disseminated in the next two centuries. Partly in reaction to Marcion’s christological heresy, the orthodox churches unified their doctrine.<\/p>\n<p>The next challenge to the orthodox view came through the Arian, Apollinarian, and Nestorian controversies in the third and fourth centuries. Arianism held that the Incarnation was total, so that Christ the Logos was no longer fully God. At the same time, he was not fully human, so Christ was someone between two natures. The Council of Nicaea (<span>AD<\/span> 325) affirmed that Jesus was indeed both God and man. A further question soon arose, however, as to the relation between his two natures. Apollinarius (310?–390?) taught that only the body of Jesus was human; his soul was absorbed completely into the divine Logos. Nestorius (c. 381–451) taught that the two natures must always remain distinct in the person of Christ; they functioned together but were separate in his being. The Council of Chalcedon (<span>AD<\/span> 451) affirmed the unity of the two natures in Jesus. Many opponents of Chalcedon arose, called Monophysites, who believed in one divine nature in Jesus, who was only in a sense human. That movement caused serious political and religious divisions, and the Council of Constantinople (680–81) reaffirmed Chalcedon and established the orthodox incarnation theology.<\/p>\n<p>In the eighth century, Spain and France were centers of the “adoptionist” controversy. Adoptionism taught that at birth Jesus was human, but at his baptism he underwent a “second birth” and was “adopted” as Son of God. It was condemned in a series of synods and never gained many adherents until modern times. During the scholastic age, Peter Lombard (1095?–1160) advocated what became known as “nihilism.” The Incarnation supposedly caused no fundamental change in Jesus’ deity, but his human nature was both insubstantial and unessential. That view likewise was condemned by Pope Alexander III (1159–81). Another debate at that time centered on the relationship between the fall and the Incarnation. Thomas Aquinas (1224–74) concluded that there was a cause-effect connection; the Incarnation was necessitated by sin rather than predestined apart from the fall.<\/p>\n<p>The Roman Catholic Church and the Protestant Reformers follow basically the same orthodox teaching about the Incarnation. The conflict in the Reformation centered more on soteriology (the doctrine of salvation). Several aberrant antitrinitarian movements took advantage of the breakdown in ecclesiastical authority, however. Michael Servetus (1511–53) taught a pantheistic view of the Incarnation, focused on the divine Spirit becoming manifest in the human form of Jesus. Thus the Logos is not a distinct person in the Godhead, nor is it fundamentally different from a “divine spark” in every person. At the same time Laelius Socinus (1525–62) and his nephew, Faustus Socinus (1539–1604), taught a unitarian system. The Incarnation was not a transferral of the divine essence but a communication of divine authority and revelation. Christ thus did not die as an atonement but as a moral example. Both Servetus and Socinianism were condemned by Catholics and Protestants alike.<\/p>\n<p>In the 17th and 18th centuries “kenoticism” (from Greek for “empty”) taught that in the Incarnation the Logos totally “emptied himself” (Phil 2:7) of the divine attributes. That doctrine represented the final phase of a dialogue from the scholastic period about the exact communication between Jesus’ two natures. Was his human nature omnipotent? If not, how did the man Jesus exercise the divine attributes? The kenotic school believed that Jesus was fully human and that his divine nature was quiescent until after the Ascension. His miraculous powers were external, given by the Spirit. Against that view, the majority of theologians argued that Jesus was at all times both God and man, and that in Philippians 2:6-8 Jesus did not lay aside the attributes of deity (he still exhibited the “form of God”) but rather the majesty associated with deity.<\/p>\n<p>The 19th and 20th centuries have given rise to a view that the Incarnation was a “myth,” a pictorial way of describing how God spoke through Jesus. The virgin birth was not historical, nor did any of the supernatural events of the Gospels ever take place. Rather, the stories in the Gospels were concoctions of the later church, efforts to portray Jesus’ impact on the movement. The Gospels, however, have too strong a flavor of accurate history for such a view to prevail (see Lk 1:1-5; Jn 19:35; 21:24).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The NT teaching on the Incarnation balances the humanity and divinity of Christ. Those two facts must harmonize in any theological system, for both are absolutely necessary parts of God’s redemptive plan. In the Incarnation, Jesus became a perfect human being. As God in human flesh, he suffered the divine penalty for sin as an innocent substitute. Being both God and man, Jesus simultaneously revealed God’s will for human life and reconciled sinful people to God through his own perfect life and death. Because of the Incarnation, therefore, those who believe in Christ have peace with God and new life from God.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of; Genealogy of Jesus Christ; Virgin Birth of Jesus.<\/p>","content_en":"<h3>INCARNATION*<\/h3>\n<p>Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity.<\/p>\n<p class=\"h2\" id=\"NewTestamentTestimony\">New Testament Testimony<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more than his deity. As a result, some believe that it represents an earlier stage in the development of the church’s theology, before the doctrine of incarnation had evolved. That is doubtful for two reasons: Incarnation passages like the Philippians hymn (Phil 2:6-11) probably antedate Mark’s Gospel, and Mark has a well-developed theology of the two natures of Christ. Although he stresses Jesus’ humanity, Mark accents it with an emphasis on divinity. Jesus was called the “beloved Son” by a heavenly voice at his baptism and transfiguration (Mk 1:11; 9:7); demons called him divine (3:11; 5:7), as did a Roman centurion (15:39). Jesus’ “Abba” prayers (14:36; cf. Mt 26:39; Lk 22:42) indicate his sense of divine identity, and at his trial he was charged with claiming the title “Son of the Blessed” (14:61-62). Thus, though the Incarnation is nowhere explicitly stated in Mark, it is implicitly affirmed.<\/p>\n<p>Matthew and Luke express the Incarnation. The birth narratives, of course, stress the event itself, with Matthew emphasizing Jesus’ royal messiahship, and Luke, the divine witness of the Holy Spirit. Matthew’s Gospel is Christ-centered; Luke concentrates on Christ as Savior, or more precisely, on salvation-history. Although Matthew presents Jesus’ humanity, he emphasizes his lordship (Mt 23:6-10) and divine sonship. The Incarnation thus becomes the means whereby the divine becomes human in a universal sense (1:23; 18:20; 24:14; 28:18-20). Luke shows the greatest interest of the three in Jesus’ earthly life. Nevertheless, his Gospel does not stress the human side of Jesus as much as Mark’s. Luke portrays Jesus primarily as the divine Savior within history (Lk 2:11; 4:16-30). He combines Jesus’ messianic office and divine nature, showing that the incarnate Son of God suffered and was exalted in order to bring people to God.<\/p>\n<h5>John’s Writings<\/h5>\n<p>The apostle John’s doctrine of incarnation is more explicit than any of the others, teaching not only Jesus’ God-man status but also his preexistent “glory” (Jn 1:1-18). Central in this presentation is the oneness between Jesus and God the Father (10:29-30; 14:8-11; 1 Jn 2:23). The “I am” (the expressed Christ, taken from the OT title for the one true God and probably signifying God’s personal name, Yahweh) came to reveal God to his people (Jn 1:4-5, 14, 18). Yet John also has the most balanced presentation of the Incarnation. The divine Logos or Word (1:1-18) is the exemplar of perfect humanity; he “became flesh” (v 14) to enlighten people (vv 5, 9) and generate in them “eternal life” (3:14-18; 1 Jn 1:1-3; 4:9).<\/p>\n<h5>Paul’s Epistles<\/h5>\n<p>The apostle Paul presented the Incarnation as Jesus’ path to suffering and redemption. In Galatians 4:4-5 the Incarnation (“born of woman”) came “in the fullness of time” or at the apex of salvation-history, to “redeem those who were under the law.” In the Philippians hymn (Phil 2:6-11, quotes from <span>nasb<\/span>), the Incarnation is seen in terms of preexistence (“though he was in the form of God”), humiliation (“emptied . . . humbled”), and obedience (“becoming obedient to the point of death”). The goal of the Incarnation was the cross (“even death on a cross”), and its result was Christ’s exaltation. The hymn is perhaps the supreme theological statement on the Incarnation in the NT. Jesus’ human life was an “emptying,” a refusal to seize the prerogatives of his deity (“did not regard equality with God a thing to be grasped”).<\/p>\n<p>Paul described Christ as a second Adam (Rom 5:12-19; 1 Cor 15:45-47), who brought humanity a new possibility to attain what Adam had forsaken. Through assuming the form of a man, Christ became the Redeemer who reconciles people to God (Rom 3:25; 2 Cor 5:19; 1 Tm 1:15). Paul stressed even more, however, that the exalted Christ provides newness of life (Rom 6:4-6; 2 Cor 3:17-18; Col 3:1-4). A hymn in the Letter to the Colossians (1:15-20) employs ideas from Jewish wisdom speculation, and possibly Greek themes, to show Christ as the “firstborn” and the “fullness of God.” The one who always existed as God, through his sacrificial death, became the exalted Lord and brought humankind to God (see also the “flesh-spirit” theme in Rom 1:3-4; 1 Tm 3:16).<\/p>\n<h5>Hebrews<\/h5>\n<p>The Letter to the Hebrews strongly speaks of the Incarnation. The opening hymn (Heb 1:1-3) accents Christ’s exalted status as “the very stamp” of God’s image and the radiance of his glory. Christ is superior to the angels (1:4-9), yet he became a man in order to suffer for human salvation (2:9; 5:7-9). The Incarnation is aligned with sinful humankind’s need for a Savior. The purpose of Hebrews is to show Christ’s incomparable superiority to the OT sacrifices, and at the same time to stress his work of salvation. His real temptation (2:18; 4:15) combined with his sinlessness (4:15; 5:9; 7:26) is the human remedy for human sin. The Incarnation was Christ’s path to final, once-for-all atonement and victory over sin (7:28; 9:26).<\/p>\n<p class=\"h2\" id=\"HistoricalDevelopment\">Historical Development<\/p>\n<p>The first group to challenge the traditional doctrine of incarnation was the Gnostics, who in the late first century denied that Jesus was truly human. Their Greek belief that the physical creation was evil led them to deny the Incarnation. They believed Christ to be a quasi-spiritual being who merely appeared human. The theologian Marcion (d. c. 160), trained by Gnostic teachers, also accepted a docetic interpretation of Christ (his humanity was only apparent). Marcion taught his doctrine as an antidote to the OT or Jewish-oriented Christianity in his day. After his excommunication in <span>AD<\/span> 144, Marcion founded his own church, and his views were widely disseminated in the next two centuries. Partly in reaction to Marcion’s christological heresy, the orthodox churches unified their doctrine.<\/p>\n<p>The next challenge to the orthodox view came through the Arian, Apollinarian, and Nestorian controversies in the third and fourth centuries. Arianism held that the Incarnation was total, so that Christ the Logos was no longer fully God. At the same time, he was not fully human, so Christ was someone between two natures. The Council of Nicaea (<span>AD<\/span> 325) affirmed that Jesus was indeed both God and man. A further question soon arose, however, as to the relation between his two natures. Apollinarius (310?–390?) taught that only the body of Jesus was human; his soul was absorbed completely into the divine Logos. Nestorius (c. 381–451) taught that the two natures must always remain distinct in the person of Christ; they functioned together but were separate in his being. The Council of Chalcedon (<span>AD<\/span> 451) affirmed the unity of the two natures in Jesus. Many opponents of Chalcedon arose, called Monophysites, who believed in one divine nature in Jesus, who was only in a sense human. That movement caused serious political and religious divisions, and the Council of Constantinople (680–81) reaffirmed Chalcedon and established the orthodox incarnation theology.<\/p>\n<p>In the eighth century, Spain and France were centers of the “adoptionist” controversy. Adoptionism taught that at birth Jesus was human, but at his baptism he underwent a “second birth” and was “adopted” as Son of God. It was condemned in a series of synods and never gained many adherents until modern times. During the scholastic age, Peter Lombard (1095?–1160) advocated what became known as “nihilism.” The Incarnation supposedly caused no fundamental change in Jesus’ deity, but his human nature was both insubstantial and unessential. That view likewise was condemned by Pope Alexander III (1159–81). Another debate at that time centered on the relationship between the fall and the Incarnation. Thomas Aquinas (1224–74) concluded that there was a cause-effect connection; the Incarnation was necessitated by sin rather than predestined apart from the fall.<\/p>\n<p>The Roman Catholic Church and the Protestant Reformers follow basically the same orthodox teaching about the Incarnation. The conflict in the Reformation centered more on soteriology (the doctrine of salvation). Several aberrant antitrinitarian movements took advantage of the breakdown in ecclesiastical authority, however. Michael Servetus (1511–53) taught a pantheistic view of the Incarnation, focused on the divine Spirit becoming manifest in the human form of Jesus. Thus the Logos is not a distinct person in the Godhead, nor is it fundamentally different from a “divine spark” in every person. At the same time Laelius Socinus (1525–62) and his nephew, Faustus Socinus (1539–1604), taught a unitarian system. The Incarnation was not a transferral of the divine essence but a communication of divine authority and revelation. Christ thus did not die as an atonement but as a moral example. Both Servetus and Socinianism were condemned by Catholics and Protestants alike.<\/p>\n<p>In the 17th and 18th centuries “kenoticism” (from Greek for “empty”) taught that in the Incarnation the Logos totally “emptied himself” (Phil 2:7) of the divine attributes. That doctrine represented the final phase of a dialogue from the scholastic period about the exact communication between Jesus’ two natures. Was his human nature omnipotent? If not, how did the man Jesus exercise the divine attributes? The kenotic school believed that Jesus was fully human and that his divine nature was quiescent until after the Ascension. His miraculous powers were external, given by the Spirit. Against that view, the majority of theologians argued that Jesus was at all times both God and man, and that in Philippians 2:6-8 Jesus did not lay aside the attributes of deity (he still exhibited the “form of God”) but rather the majesty associated with deity.<\/p>\n<p>The 19th and 20th centuries have given rise to a view that the Incarnation was a “myth,” a pictorial way of describing how God spoke through Jesus. The virgin birth was not historical, nor did any of the supernatural events of the Gospels ever take place. Rather, the stories in the Gospels were concoctions of the later church, efforts to portray Jesus’ impact on the movement. The Gospels, however, have too strong a flavor of accurate history for such a view to prevail (see Lk 1:1-5; Jn 19:35; 21:24).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The NT teaching on the Incarnation balances the humanity and divinity of Christ. Those two facts must harmonize in any theological system, for both are absolutely necessary parts of God’s redemptive plan. In the Incarnation, Jesus became a perfect human being. As God in human flesh, he suffered the divine penalty for sin as an innocent substitute. Being both God and man, Jesus simultaneously revealed God’s will for human life and reconciled sinful people to God through his own perfect life and death. Because of the Incarnation, therefore, those who believe in Christ have peace with God and new life from God.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of; Genealogy of Jesus Christ; Virgin Birth of Jesus.<\/p>","summary_ro":"INCARNATION* Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity. New Testament Testimony The Synoptic Gospels The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more tha...","summary_en":"INCARNATION* Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity. New Testament Testimony The Synoptic Gospels The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more tha...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17521,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27449,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creature* New Creation*, New","title_en":"Creation*, New Creature*, New","content_ro":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","content_en":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","summary_ro":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","summary_en":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32911,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Revelation","title_en":"Revelation","content_ro":"<h3>REVELATION<\/h3>\n<p>Term from the Latin <em>revelatio,<\/em> referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are <span class=\"greek\" lang=\"el\">apokalupsis<\/span> (apocalypse), which means unveiling, uncovering, or making someone or something known. The Greek word <span class=\"greek\" lang=\"el\">phanerosis<\/span> is virtually synonymous, though usually with the nuance of clear, readily discernible presentation.<\/p>\n<p>Rationalistic philosophy (as promoted by René Descartes, Immanuel Kant, J. G. Fichte, F. W. J. von Schelling, G. W. F. Hegel) finds in human reason the sole source for whatever shape revelation takes or is, acknowledging only natural religion and denying the reality of all supernatural divine revelation. Rationalists may at times admit the possibility of supernatural religion, but they cannot conceive of divine intervention.<\/p>\n<p>Christian theology, on the other hand, is committed to the idea that the principle of knowledge is the Word of God, specifically the Scripture, despite the severe critique of higher criticism against any claim that the Scripture affords a secure, reliable, and independent base for theological truth. Modern critical theology has declared its support for what it calls “scientific theology,” for the “sure” judgments of natural science and the supposed improbability of all supernatural happenings. This has forced the Scripture, as the inspired Word of God, out of its authoritative, normative position. What the Scripture contains is not the account of what actually happened, or what God actually said or did, but merely the early church’s confession of faith as to what first-century followers of Christ supposed or contrived to have happened. The Bible, therefore, is not unique in its divine origin; it is only the unique product of early religious searchings and strivings.<\/p>\n<p>Christian theology, on the other hand, asserts (on the basis of the scriptural text and the confirming mighty acts of God) that divine revelation is the first, last, and only source for theology. People have knowledge of God because of God’s initiative and activity. God is always the initiator and author of revelation; people are the recipients. God discloses what otherwise would be unknown; he uncovers what otherwise would be hidden (Dt 29:29; Gal 1:12; Eph 3:3).<\/p>\n<p class=\"h2\" id=\"GeneralRevelation\">General Revelation<\/p>\n<p>God draws back the veil in a twofold manner. There is first of all what has come to be called “general revelation.” God reveals himself in nature, in history, and in all people as made in his image. The association of God’s revelation with nature, by which people have an intuitive knowledge of God’s existence, is of long standing and is a truth supported throughout Scripture—both in the OT (Pss 10:11; 14:1, 19:1) and in the NT (Acts 14:17; 17:22-29; Rom 1:19-21). That there is a God, that God is the Creator with almighty power, that God deals justly as the supreme Judge, or rules as the “wholly other” over his creatures—these things are known and recognized by many people. Thus, the fact that God <em>is,<\/em> is undeniable. So, when people deny God’s existence, as do atheists, it is a forced effort against an inner conviction worked by nature itself. Paul could expect concurrence from the Athenians when he asserted that it is in God, the one and only true God, that all people live and move and have their being (Acts 17:28). Knowing God through nature, however, is not the end of revelation. Full and complete revelation comes when people encounter the personhood of God.<\/p>\n<p class=\"h2\" id=\"SpecialRevelation\">Special Revelation<\/p>\n<p>To know God from his revelation in nature still leaves him and his gracious purposes completely unknown. The gracious, loving heart of God intends the salvation of all people. By special revelation God purposes to share this with mankind in various ways. Mankind would know nothing at all of God’s messianic purposes in Christ, if God had not revealed his heart and purposes throughout Scripture. By inner, immediate illumination of their hearts and minds by God, the prophets and apostles spoke his Word as he gave them utterance (Jer 1:4-19; 1 Cor 2:13; 1 Thes 2:13; 2 Pt 1:16-21). The zenith of God’s revelation was the coming in flesh of his beloved Son, Jesus Christ (Jn 1:14-18; Gal 4:4-5; Heb 1:1-2). Jesus’ revelation of the Father and the Father’s gracious will toward all people was direct, accurate, and preeminent (Jn 14).<\/p>\n<p>God did not merely illuminate the hearts and minds of his prophets and apostles to speak his Word, but in specific instances also inspired them to record in writing the thoughts, words, and promises that he wanted revealed and retained for all time. The sacred collection of writings forms a remarkably harmonious and unified whole by which God reveals his thoughts and purposes toward humanity. For this writing, the prophets and apostles were prompted to recount not only certain historical events and happenings but also what God revealed for special communication. The ultimate purpose of Scripture is to reveal Christ. To him all Scripture gives witness (Jn 5:39; 10:35; Acts 10:43; 18:28; 1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Bible, Inspiration of the.<\/p>","content_en":"<h3>REVELATION<\/h3>\n<p>Term from the Latin <em>revelatio,<\/em> referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are <span class=\"greek\" lang=\"el\">apokalupsis<\/span> (apocalypse), which means unveiling, uncovering, or making someone or something known. The Greek word <span class=\"greek\" lang=\"el\">phanerosis<\/span> is virtually synonymous, though usually with the nuance of clear, readily discernible presentation.<\/p>\n<p>Rationalistic philosophy (as promoted by René Descartes, Immanuel Kant, J. G. Fichte, F. W. J. von Schelling, G. W. F. Hegel) finds in human reason the sole source for whatever shape revelation takes or is, acknowledging only natural religion and denying the reality of all supernatural divine revelation. Rationalists may at times admit the possibility of supernatural religion, but they cannot conceive of divine intervention.<\/p>\n<p>Christian theology, on the other hand, is committed to the idea that the principle of knowledge is the Word of God, specifically the Scripture, despite the severe critique of higher criticism against any claim that the Scripture affords a secure, reliable, and independent base for theological truth. Modern critical theology has declared its support for what it calls “scientific theology,” for the “sure” judgments of natural science and the supposed improbability of all supernatural happenings. This has forced the Scripture, as the inspired Word of God, out of its authoritative, normative position. What the Scripture contains is not the account of what actually happened, or what God actually said or did, but merely the early church’s confession of faith as to what first-century followers of Christ supposed or contrived to have happened. The Bible, therefore, is not unique in its divine origin; it is only the unique product of early religious searchings and strivings.<\/p>\n<p>Christian theology, on the other hand, asserts (on the basis of the scriptural text and the confirming mighty acts of God) that divine revelation is the first, last, and only source for theology. People have knowledge of God because of God’s initiative and activity. God is always the initiator and author of revelation; people are the recipients. God discloses what otherwise would be unknown; he uncovers what otherwise would be hidden (Dt 29:29; Gal 1:12; Eph 3:3).<\/p>\n<p class=\"h2\" id=\"GeneralRevelation\">General Revelation<\/p>\n<p>God draws back the veil in a twofold manner. There is first of all what has come to be called “general revelation.” God reveals himself in nature, in history, and in all people as made in his image. The association of God’s revelation with nature, by which people have an intuitive knowledge of God’s existence, is of long standing and is a truth supported throughout Scripture—both in the OT (Pss 10:11; 14:1, 19:1) and in the NT (Acts 14:17; 17:22-29; Rom 1:19-21). That there is a God, that God is the Creator with almighty power, that God deals justly as the supreme Judge, or rules as the “wholly other” over his creatures—these things are known and recognized by many people. Thus, the fact that God <em>is,<\/em> is undeniable. So, when people deny God’s existence, as do atheists, it is a forced effort against an inner conviction worked by nature itself. Paul could expect concurrence from the Athenians when he asserted that it is in God, the one and only true God, that all people live and move and have their being (Acts 17:28). Knowing God through nature, however, is not the end of revelation. Full and complete revelation comes when people encounter the personhood of God.<\/p>\n<p class=\"h2\" id=\"SpecialRevelation\">Special Revelation<\/p>\n<p>To know God from his revelation in nature still leaves him and his gracious purposes completely unknown. The gracious, loving heart of God intends the salvation of all people. By special revelation God purposes to share this with mankind in various ways. Mankind would know nothing at all of God’s messianic purposes in Christ, if God had not revealed his heart and purposes throughout Scripture. By inner, immediate illumination of their hearts and minds by God, the prophets and apostles spoke his Word as he gave them utterance (Jer 1:4-19; 1 Cor 2:13; 1 Thes 2:13; 2 Pt 1:16-21). The zenith of God’s revelation was the coming in flesh of his beloved Son, Jesus Christ (Jn 1:14-18; Gal 4:4-5; Heb 1:1-2). Jesus’ revelation of the Father and the Father’s gracious will toward all people was direct, accurate, and preeminent (Jn 14).<\/p>\n<p>God did not merely illuminate the hearts and minds of his prophets and apostles to speak his Word, but in specific instances also inspired them to record in writing the thoughts, words, and promises that he wanted revealed and retained for all time. The sacred collection of writings forms a remarkably harmonious and unified whole by which God reveals his thoughts and purposes toward humanity. For this writing, the prophets and apostles were prompted to recount not only certain historical events and happenings but also what God revealed for special communication. The ultimate purpose of Scripture is to reveal Christ. To him all Scripture gives witness (Jn 5:39; 10:35; Acts 10:43; 18:28; 1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Bible, Inspiration of the.<\/p>","summary_ro":"REVELATION Term from the Latin revelatio, referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are apokalupsis (apocalypse), which means unveiling, uncovering, or making someone or something known. Th...","summary_en":"REVELATION Term from the Latin revelatio, referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are apokalupsis (apocalypse), which means unveiling, uncovering, or making someone or something known. Th...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35813,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Son of God","title_en":"Son of God","content_ro":"<h3>SON OF GOD<\/h3>\n<p>Term used to express the deity of Jesus of Nazareth as the unique divine Son.<\/p>\n<p>Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asclepius”; and eventually by ascribing to anyone with mysterious powers or qualities the title or reputation of “divine man.”<\/p>\n<p class=\"h2\" id=\"TheTermintheOldTestament\">The Term in the Old Testament<\/p>\n<p>In the OT, certain men who lived before the time of Noah (Gn 6:1-4), “the angels” (including Satan, Jb 1:6; 2:1), and other heavenly beings (Pss 29:1; 82:6; 89:6, <span>rsv<\/span> mg) are called “sons of God.” Israel as a people was the chosen son of God. This corporate sonship became the basis of Israel’s redemption from Egypt: “Israel is my first-born son” (Ex 4:22; cf. Jer 31:9). Corporate sonship was the context for focus on personal sonship in the divine sanction of David as king: “I will be his father, and he will be my son” (2 Sm 7:14). David’s “adoptive” sonship was by divine decree: “I will proclaim the decree: . . . ‘You are my son; today I have become your Father’ ” (Ps 2:7); and it was the prophetic prototype of the “essential” sonship of Jesus, David’s royal son (Mt 3:17; Mk 1:11; Lk 3:22; Acts 13:33; Heb 1:5; 5:5). Other messianic prophecies ascribe divine names to the Davidic Messiah: “Immanuel” (Is 7:13-14) and “Mighty God, Everlasting Father” (Is 9:6-7). These are fulfilled in Jesus (Mt 1:23; 21:4-10; 22:41-45).<\/p>\n<p class=\"h2\" id=\"IntheGospels\">In the Gospels<\/p>\n<p>Jesus’ identity as the Son of God is revealed in the Gospels in three distinct ways.<\/p>\n<p>The first is his <em>eternal, personal sonship.<\/em> Jesus’ personal sonship is revealed in Peter’s confession, “You are the Christ, the Son of the living God” (Mt 16:16) and in Jesus’ identification of himself at his trial: “ ‘Are you the Christ, the Son of the Blessed One?’ . . . ‘I am,’ said Jesus” (Mk 14:61-62). In both instances, the issue is his personal being or essence, his eternal identity.<\/p>\n<p>Long before Creation, even from eternity, the Father and the Son enjoyed fellowship with each other. We know this because the Bible tells us so—but not in any great detail. For the most part, the Scriptures are silent about the premundane scene. And yet there are a few verses that lift the veil slightly and give us a glimpse into that sublime, divine relationship that always existed between the Father and the Son.<\/p>\n<p>Of all the books in the Bible, the Gospel of John has the most to say about the relationship between the Father and the Son. It is from John’s inspired pen that we read from the outset, “In the beginning was the Word, and the Word was with God, and the Word was God.” This is a rather flat rendering. The Greek conveys something more picturesque: “In the beginning was the Word, and the Word was face to face with God, and the Word was himself God.” Imagine, the Word, who was the preincarnate Son of God, was face to face with God. The expression “face to face” translates the Greek preposition <span class=\"greek\" lang=\"el\">pros<\/span> (short for <span class=\"greek\" lang=\"el\">prosopon pros prosopon<\/span><em>,<\/em> “face to face,” a common expression in koine Greek.) The expression signifies intimate fellowship. The Father and Son enjoyed such an intimate fellowship from eternity. How they must have delighted in each other!<\/p>\n<p>After the Son of God became a man and began his ministry on earth, he referred to the relationship he enjoyed with the Father before the foundation of the world. Jesus spoke of what he had seen and heard together with the Father before coming to earth (see John 3:13 and 8:38). Jesus longed to return to that glorious sphere. In his prayer before going to the cross (in ch 17), he asked the Father to glorify him with the glory he had with the Father before the world was (v 5). Jesus wanted to recapture his primordial equality with the Father—something he had willingly relinquished for the sake of his Father’s plan (see Phil 2:6-7). As he prayed to the Father, a wonderful utterance escaped from his lips: “Father, . . . you loved me before the foundation of the world” (Jn 17:24). God’s Son, the unique Son, was the single object of the Father’s love.<\/p>\n<p>The second aspect of Jesus’ sonship is his <em>nativity sonship.<\/em> The nativity of Jesus is traced to the direct, spiritual paternity of God. Jesus is the Son of God because his incarnation and birth into the human race was created by the Holy Spirit. In Matthew, Jesus’ conception “is of the Holy Spirit” (Mt 1:20). He is to be named “Jesus” (meaning Yahweh is salvation) “because he will save his people from their sins” (v 21), and “Immanuel” (God with us) because he is himself the Son of God in human flesh (v 23). In Luke, Jesus’ conception was by the Holy Spirit and the power of the Most High (Lk 1:31, 35), so Jesus was called “the Son of God” (v 35). If the father of Jesus had been the man Joseph, he would have been called “Jesus, the son of Joseph.” Luke’s teaching clearly means that since the Spirit of God was the father of Jesus, this son of the virgin Mary is properly called “Jesus, the Son of God.”<\/p>\n<p>The third aspect is his <em>messianic sonship.<\/em> Jesus is the Father’s Son and representative, whose earthly mission is to establish the kingdom of God. At his baptism, he began his mission with the Father’s coronation: “This is my beloved Son, with whom I am well pleased” (Mt 3:17; cf. Ps 2:7). Jesus received a similar pronouncement from heaven at his Transfiguration (Lk 9:35). As the messianic Son, Jesus perfectly completed the redeeming work given him to do by his Father.<\/p>\n<p class=\"h2\" id=\"IntheNewTestamentEpistles\">In the New Testament Epistles<\/p>\n<p>Paul spoke of the essential, ontological sonship of Jesus—not as an isolated fact, but in the context of his redemptive work. It was as God’s Son that Jesus took human nature (Rom 1:3) and as “the Son of God” that he was resurrected and enthroned in power (Mt 28:18; Rom 1:4; 1 Cor 15:28). The Incarnation is spoken of as “God sending his own Son” (Rom 8:3; Gal 4:4) for humanity’s redemption, a redemption that was accomplished “through the death of his Son” (Rom 5:10; 8:29, 32). As a consequence, believers can have “fellowship with his Son, Jesus Christ our Lord” (1 Cor 1:9), and they can live by faith in “the Son of God” (Gal 2:20). Paul’s first preaching was “that Jesus is the Son of God” (Acts 9:20); this was later expounded by Paul in the light of Psalm 2:7 (see Acts 13:33).<\/p>\n<p>In Hebrews, Jesus is “the Son,” who is God’s “firstborn” and personal “heir,” who is creator and sustainer of the universe, and who is the “radiance of God’s glory” (Heb 1:2-12; 3:6; 5:5). As the Son, he is the final and eternal High Priest who ascended to heaven and whose mediatorial work remains perfect forever (4:14; 6:6; 7:3, 28). In 1 John 4 and 5, belief in Jesus as the incarnate Son of God is essential for salvation; disbelief comes from the spirit of the Antichrist.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of Man.<\/p>","content_en":"<h3>SON OF GOD<\/h3>\n<p>Term used to express the deity of Jesus of Nazareth as the unique divine Son.<\/p>\n<p>Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asclepius”; and eventually by ascribing to anyone with mysterious powers or qualities the title or reputation of “divine man.”<\/p>\n<p class=\"h2\" id=\"TheTermintheOldTestament\">The Term in the Old Testament<\/p>\n<p>In the OT, certain men who lived before the time of Noah (Gn 6:1-4), “the angels” (including Satan, Jb 1:6; 2:1), and other heavenly beings (Pss 29:1; 82:6; 89:6, <span>rsv<\/span> mg) are called “sons of God.” Israel as a people was the chosen son of God. This corporate sonship became the basis of Israel’s redemption from Egypt: “Israel is my first-born son” (Ex 4:22; cf. Jer 31:9). Corporate sonship was the context for focus on personal sonship in the divine sanction of David as king: “I will be his father, and he will be my son” (2 Sm 7:14). David’s “adoptive” sonship was by divine decree: “I will proclaim the decree: . . . ‘You are my son; today I have become your Father’ ” (Ps 2:7); and it was the prophetic prototype of the “essential” sonship of Jesus, David’s royal son (Mt 3:17; Mk 1:11; Lk 3:22; Acts 13:33; Heb 1:5; 5:5). Other messianic prophecies ascribe divine names to the Davidic Messiah: “Immanuel” (Is 7:13-14) and “Mighty God, Everlasting Father” (Is 9:6-7). These are fulfilled in Jesus (Mt 1:23; 21:4-10; 22:41-45).<\/p>\n<p class=\"h2\" id=\"IntheGospels\">In the Gospels<\/p>\n<p>Jesus’ identity as the Son of God is revealed in the Gospels in three distinct ways.<\/p>\n<p>The first is his <em>eternal, personal sonship.<\/em> Jesus’ personal sonship is revealed in Peter’s confession, “You are the Christ, the Son of the living God” (Mt 16:16) and in Jesus’ identification of himself at his trial: “ ‘Are you the Christ, the Son of the Blessed One?’ . . . ‘I am,’ said Jesus” (Mk 14:61-62). In both instances, the issue is his personal being or essence, his eternal identity.<\/p>\n<p>Long before Creation, even from eternity, the Father and the Son enjoyed fellowship with each other. We know this because the Bible tells us so—but not in any great detail. For the most part, the Scriptures are silent about the premundane scene. And yet there are a few verses that lift the veil slightly and give us a glimpse into that sublime, divine relationship that always existed between the Father and the Son.<\/p>\n<p>Of all the books in the Bible, the Gospel of John has the most to say about the relationship between the Father and the Son. It is from John’s inspired pen that we read from the outset, “In the beginning was the Word, and the Word was with God, and the Word was God.” This is a rather flat rendering. The Greek conveys something more picturesque: “In the beginning was the Word, and the Word was face to face with God, and the Word was himself God.” Imagine, the Word, who was the preincarnate Son of God, was face to face with God. The expression “face to face” translates the Greek preposition <span class=\"greek\" lang=\"el\">pros<\/span> (short for <span class=\"greek\" lang=\"el\">prosopon pros prosopon<\/span><em>,<\/em> “face to face,” a common expression in koine Greek.) The expression signifies intimate fellowship. The Father and Son enjoyed such an intimate fellowship from eternity. How they must have delighted in each other!<\/p>\n<p>After the Son of God became a man and began his ministry on earth, he referred to the relationship he enjoyed with the Father before the foundation of the world. Jesus spoke of what he had seen and heard together with the Father before coming to earth (see John 3:13 and 8:38). Jesus longed to return to that glorious sphere. In his prayer before going to the cross (in ch 17), he asked the Father to glorify him with the glory he had with the Father before the world was (v 5). Jesus wanted to recapture his primordial equality with the Father—something he had willingly relinquished for the sake of his Father’s plan (see Phil 2:6-7). As he prayed to the Father, a wonderful utterance escaped from his lips: “Father, . . . you loved me before the foundation of the world” (Jn 17:24). God’s Son, the unique Son, was the single object of the Father’s love.<\/p>\n<p>The second aspect of Jesus’ sonship is his <em>nativity sonship.<\/em> The nativity of Jesus is traced to the direct, spiritual paternity of God. Jesus is the Son of God because his incarnation and birth into the human race was created by the Holy Spirit. In Matthew, Jesus’ conception “is of the Holy Spirit” (Mt 1:20). He is to be named “Jesus” (meaning Yahweh is salvation) “because he will save his people from their sins” (v 21), and “Immanuel” (God with us) because he is himself the Son of God in human flesh (v 23). In Luke, Jesus’ conception was by the Holy Spirit and the power of the Most High (Lk 1:31, 35), so Jesus was called “the Son of God” (v 35). If the father of Jesus had been the man Joseph, he would have been called “Jesus, the son of Joseph.” Luke’s teaching clearly means that since the Spirit of God was the father of Jesus, this son of the virgin Mary is properly called “Jesus, the Son of God.”<\/p>\n<p>The third aspect is his <em>messianic sonship.<\/em> Jesus is the Father’s Son and representative, whose earthly mission is to establish the kingdom of God. At his baptism, he began his mission with the Father’s coronation: “This is my beloved Son, with whom I am well pleased” (Mt 3:17; cf. Ps 2:7). Jesus received a similar pronouncement from heaven at his Transfiguration (Lk 9:35). As the messianic Son, Jesus perfectly completed the redeeming work given him to do by his Father.<\/p>\n<p class=\"h2\" id=\"IntheNewTestamentEpistles\">In the New Testament Epistles<\/p>\n<p>Paul spoke of the essential, ontological sonship of Jesus—not as an isolated fact, but in the context of his redemptive work. It was as God’s Son that Jesus took human nature (Rom 1:3) and as “the Son of God” that he was resurrected and enthroned in power (Mt 28:18; Rom 1:4; 1 Cor 15:28). The Incarnation is spoken of as “God sending his own Son” (Rom 8:3; Gal 4:4) for humanity’s redemption, a redemption that was accomplished “through the death of his Son” (Rom 5:10; 8:29, 32). As a consequence, believers can have “fellowship with his Son, Jesus Christ our Lord” (1 Cor 1:9), and they can live by faith in “the Son of God” (Gal 2:20). Paul’s first preaching was “that Jesus is the Son of God” (Acts 9:20); this was later expounded by Paul in the light of Psalm 2:7 (see Acts 13:33).<\/p>\n<p>In Hebrews, Jesus is “the Son,” who is God’s “firstborn” and personal “heir,” who is creator and sustainer of the universe, and who is the “radiance of God’s glory” (Heb 1:2-12; 3:6; 5:5). As the Son, he is the final and eternal High Priest who ascended to heaven and whose mediatorial work remains perfect forever (4:14; 6:6; 7:3, 28). In 1 John 4 and 5, belief in Jesus as the incarnate Son of God is essential for salvation; disbelief comes from the spirit of the Antichrist.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of Man.<\/p>","summary_ro":"SON OF GOD Term used to express the deity of Jesus of Nazareth as the unique divine Son. Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asc...","summary_en":"SON OF GOD Term used to express the deity of Jesus of Nazareth as the unique divine Son. Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asc...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57994,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:4","title_en":"Study Note: Galateni 4:4","content_ro":"<p><strong>4:4-5<\/strong> God set <em>the right time<\/em> in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (<em>born of a woman<\/em>) and <em>subject to the law<\/em>. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s <em>children<\/em> have <em>freedom<\/em> and are no longer bound as <em>slaves<\/em> to it. • <em>to buy freedom:<\/em> By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • <em>so that he could adopt us:<\/em> See also Rom 8:15-17.<\/p>","content_en":"<p><strong>4:4-5<\/strong> God set <em>the right time<\/em> in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (<em>born of a woman<\/em>) and <em>subject to the law<\/em>. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s <em>children<\/em> have <em>freedom<\/em> and are no longer bound as <em>slaves<\/em> to it. • <em>to buy freedom:<\/em> By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • <em>so that he could adopt us:<\/em> See also Rom 8:15-17.<\/p>","summary_ro":"4:4-5 God set the right time in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (born of a woman) and subject to the law. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s children have freedom and are no longer bound as slaves to it. • to buy freedom: By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • so that he could adopt us: See also Rom 8:15-17.","summary_en":"4:4-5 God set the right time in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (born of a woman) and subject to the law. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s children have freedom and are no longer bound as slaves to it. • to buy freedom: By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • so that he could adopt us: See also Rom 8:15-17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85620,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:4","title_en":"Study Note: Galateni 4:4","content_ro":"<p><strong>4:4-5<\/strong> God set <em>the right time<\/em> in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (<em>born of a woman<\/em>) and <em>subject to the law<\/em>. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s <em>children<\/em> have <em>freedom<\/em> and are no longer bound as <em>slaves<\/em> to it. • <em>to buy freedom:<\/em> By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • <em>so that he could adopt us:<\/em> See also Rom 8:15-17.<\/p>","content_en":"<p><strong>4:4-5<\/strong> God set <em>the right time<\/em> in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (<em>born of a woman<\/em>) and <em>subject to the law<\/em>. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s <em>children<\/em> have <em>freedom<\/em> and are no longer bound as <em>slaves<\/em> to it. • <em>to buy freedom:<\/em> By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • <em>so that he could adopt us:<\/em> See also Rom 8:15-17.<\/p>","summary_ro":"4:4-5 God set the right time in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (born of a woman) and subject to the law. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s children have freedom and are no longer bound as slaves to it. • to buy freedom: By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • so that he could adopt us: See also Rom 8:15-17.","summary_en":"4:4-5 God set the right time in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (born of a woman) and subject to the law. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s children have freedom and are no longer bound as slaves to it. • to buy freedom: By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • so that he could adopt us: See also Rom 8:15-17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113246,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:4","title_en":"Study Note: Galateni 4:4","content_ro":"<p><strong>4:4-5<\/strong> God set <em>the right time<\/em> in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (<em>born of a woman<\/em>) and <em>subject to the law<\/em>. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s <em>children<\/em> have <em>freedom<\/em> and are no longer bound as <em>slaves<\/em> to it. • <em>to buy freedom:<\/em> By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • <em>so that he could adopt us:<\/em> See also Rom 8:15-17.<\/p>","content_en":"<p><strong>4:4-5<\/strong> God set <em>the right time<\/em> in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (<em>born of a woman<\/em>) and <em>subject to the law<\/em>. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s <em>children<\/em> have <em>freedom<\/em> and are no longer bound as <em>slaves<\/em> to it. • <em>to buy freedom:<\/em> By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • <em>so that he could adopt us:<\/em> See also Rom 8:15-17.<\/p>","summary_ro":"4:4-5 God set the right time in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (born of a woman) and subject to the law. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s children have freedom and are no longer bound as slaves to it. • to buy freedom: By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • so that he could adopt us: See also Rom 8:15-17.","summary_en":"4:4-5 God set the right time in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (born of a woman) and subject to the law. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s children have freedom and are no longer bound as slaves to it. • to buy freedom: By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • so that he could adopt us: See also Rom 8:15-17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140872,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:4","title_en":"Study Note: Galateni 4:4","content_ro":"<p><strong>4:4-5<\/strong> God set <em>the right time<\/em> in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (<em>born of a woman<\/em>) and <em>subject to the law<\/em>. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s <em>children<\/em> have <em>freedom<\/em> and are no longer bound as <em>slaves<\/em> to it. • <em>to buy freedom:<\/em> By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • <em>so that he could adopt us:<\/em> See also Rom 8:15-17.<\/p>","content_en":"<p><strong>4:4-5<\/strong> God set <em>the right time<\/em> in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (<em>born of a woman<\/em>) and <em>subject to the law<\/em>. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s <em>children<\/em> have <em>freedom<\/em> and are no longer bound as <em>slaves<\/em> to it. • <em>to buy freedom:<\/em> By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • <em>so that he could adopt us:<\/em> See also Rom 8:15-17.<\/p>","summary_ro":"4:4-5 God set the right time in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (born of a woman) and subject to the law. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s children have freedom and are no longer bound as slaves to it. • to buy freedom: By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • so that he could adopt us: See also Rom 8:15-17.","summary_en":"4:4-5 God set the right time in the course of history for Christ to come (cp. Luke 4:18-19; Eph 4:8-10). • Christ was fully human (born of a woman) and subject to the law. Christ fulfilled the law (see Matt 3:13-15; 5:17) so that now God’s children have freedom and are no longer bound as slaves to it. • to buy freedom: By fulfilling the law and bearing its curse, Christ ransomed us from its claims (Gal 3:13; see also Rom 3:24; Col 1:13-14). • so that he could adopt us: See also Rom 8:15-17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65454,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93080,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120706,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148332,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":68,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abba","title_en":"Abba","content_ro":"<h3>ABBA<\/h3>\n<p>Aramaic word for “father,” which is applied to God in Mark 14:36; Romans 8:15; and Galatians 4:6. The name expresses a very intimate and inseparable relationship between Christ and the Father and between believers (children) and God (Father).<\/p>","content_en":"<h3>ABBA<\/h3>\n<p>Aramaic word for “father,” which is applied to God in Mark 14:36; Romans 8:15; and Galatians 4:6. The name expresses a very intimate and inseparable relationship between Christ and the Father and between believers (children) and God (Father).<\/p>","summary_ro":"ABBA Aramaic word for “father,” which is applied to God in Mark 14:36; Romans 8:15; and Galatians 4:6. The name expresses a very intimate and inseparable relationship between Christ and the Father and between believers (children) and God (Father).","summary_en":"ABBA Aramaic word for “father,” which is applied to God in Mark 14:36; Romans 8:15; and Galatians 4:6. The name expresses a very intimate and inseparable relationship between Christ and the Father and between believers (children) and God (Father).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":640,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adoption","title_en":"Adoption","content_ro":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","content_en":"<h3>ADOPTION<\/h3>\n<p>Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common <span>kjv<\/span> expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18).<\/p>\n<p>According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, <span>kjv<\/span>); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoption through which this happens has its origin in God’s love and its foundation in Jesus Christ who is uniquely the Son of God. Theologians regard the term “Son of God” as referring preeminently to Christ’s deity (Mt 11:25-27; 16:16-17), for he is one in substance and glory with the Father. As the second person of the Trinity, Christ is distinguished from the Father as “the only begotten Son.” Believers in Christ, although “adopted,” are never seen as on a par with the uncreated, divine Son.<\/p>\n<p>Nevertheless, in the beloved Son, sinners have been loved and predestined by God the Father to become his children by adoption (Eph 1:4-6). That adoption is secured by Christ the Redeemer; through his death and resurrection he destroyed sin and its death penalty, restoring the righteousness and life requisite for the status of sonship. Christ is the head of the “new covenant” as its mediator and guarantor. His brothers and sisters, as its beneficiaries, become God’s heirs, and his joint heirs (Rom 8:17). God gives to them the Holy Spirit, the Spirit of his Son, as the Spirit of adoption (Rom 8:15; Gal 4:6). The indwelling Spirit gives believers assurance that they are indeed God’s children and enables them to cry out to God as Father (Rom 8:15-16). Such intimacy with the Creator and Savior in prayer is one privilege of adoption.<\/p>\n<p>Adoption was a privilege given to God’s people under the “old covenant” (Rom 9:4). Both Israel as a whole and individual Israelites knew God as Father (Is 64:8-9; Hos 11:1). Since the NT regards adoption as ultimately possible only through Jesus Christ, Israel’s adoption before the Incarnation was an under-age sonship comparable to the status of servanthood (Gal 4:1-7). In Jesus the privilege of mature sonship was extended to include both Jews and Gentiles (Gal 3:25-29). Though adoption is a benefit enjoyed in the present experience of God’s people (1 Jn 3:1), its full extent is realized only at their resurrection from the dead (Rom 8:21-23).<\/p>","summary_ro":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","summary_en":"ADOPTION Theologically, the act of God by which believers become members of “God’s family” with all the privileges and obligations of family membership. “Sons of God,” a common kjv expression, includes individuals of both sexes numbered among God’s children (Is 43:6; 2 Cor 6:18). According to the NT, all persons are sinners by nature, and hence are called “children of wrath” (Eph 2:3, kjv); however, those upon whom God bestows his love become “children of God” by grace (1 Jn 3:1). The adoptio...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12087,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fear","title_en":"Fear","content_ro":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","content_en":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","summary_ro":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","summary_en":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15750,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heart","title_en":"Heart","content_ro":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","content_en":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","summary_ro":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","summary_en":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36125,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36200,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of Jesus Christ","title_en":"Spirit of Jesus Christ","content_ro":"<h3>SPIRIT OF JESUS CHRIST<\/h3>\n<p>The Spirit as identified with Jesus Christ.<\/p>\n<p>The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as the Spirit that inspired and empowered Jesus himself. This Spirit became available to the believers after Christ’s resurrection.<\/p>\n<p> The apostles John and Paul were quite clear in their writings about Christ becoming spirit through resurrection. The keynote verses penned by John are John 6:63; 7:37-39; 14:16-18; 20:22; and 1 John 3:24; 4:13. The critical passages written by Paul are Romans 8:9-10; 1 Corinthians 15:45; 2 Corinthians 3:17-18; and 1 Corinthians 6:17.<\/p>\n<p>Revelation concerning the Spirit of Jesus is progressive in the Gospel of John. John does not tell us from the beginning that people could not actually receive eternal life until the hour of Christ’s glorification. Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life. But no one could really partake of these until after the Lord had risen. As a foretaste, as a sample, they could receive life via the Lord’s words because his words were themselves spirit and life (Jn 6:63); however, it was not until the Spirit would become available that believers could actually become the recipients of the divine, eternal life. After the Lord’s discourse in John 6, Jesus said, “It is the Spirit that gives life, the flesh profits nothing” (v 63). In the flesh Jesus could not give them the bread of life, but when the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “But this he spoke concerning the Spirit, for the Spirit was not yet because Jesus was not yet glorified” (7:39). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for people to drink. In John 6, Jesus offered himself as the bread of life to be eaten by people; and in John 7, he offered himself as the water of life to refresh men. But no one could eat him or drink him until he became spirit, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples became regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as spirit indwelt his believers. Thus, in his first epistle John could say, “And hereby we know that he abides in us, by the Spirit whom he gave to us” (1 Jn 3:24), and again, “Hereby we know that we abide in him and he in us, because he has given us of his Spirit” (4:13).<\/p>\n<p>The apostles had quite an adjustment to make after Christ’s resurrection. They had become so accustomed to his physical presence that it was difficult for them to learn how to live by his spiritual, indwelling presence. All through the 40 days after his resurrection, from the time the apostles received the inbreathing of the Spirit, Christ was teaching the disciples to make the transfer. He would physically appear and then disappear intermittently. His appearances were very frequent in the beginning and then they steadily diminished. His aim was to guide the apostles into knowing him in his invisible presence. However, this was so new to them that he had to keep appearing to them in order to strengthen and reassure them. But his real desire was to help them live by faith and not by sight. When he appeared to the disciples as they were all together the second time, with Thomas present, he chided Thomas for his unbelief. Then he prounounced this blessing, “Blessed are those who do not see me and yet believe” (Jn 20:29).<\/p>\n<p>The apostle Paul was such a “blessed” one. He did not know Christ in the flesh. He knew only the risen Christ (2 Cor 5:15-16). In this regard, he had an advantage over the early apostles. They had a great adjustment to make, but from the very beginning, Paul knew the risen Christ as Spirit. Paul became the forerunner of all those Christians who have never seen Jesus in the flesh and who have come to experience him in the Spirit. Yes, Paul had seen the risen Lord; he was the last one to do so (1 Cor 15:8). And from that time onward he realized that Jesus was a glorified man, exalted far above all. Paul wrote much concerning this, but his writings did not leave the far-above-all Jesus far away because this was not what Paul experienced. Any experienced Christian should be able to testify that the Christ in the heavens is also the Christ in the heart.<\/p>\n<p>In his writings, Paul often speaks of the Spirit and Christ synonymously. This is evident in Romans 8:9-10. The terms “Spirit of God,” “Spirit of Christ,” and “Christ” are all used interchangeably. The Spirit of God is the Spirit of Christ, and the Spirit of Christ is Christ. In these verses, it is evident that Paul identified the Spirit with Christ because in Christian experience they are absolutely identical. There is no such thing as an experience of Christ apart from the Spirit. The separation and\/or distinction does exist in Trinitarian theology—and for very good reasons—but the separation is nearly nonexistent in actual experience. Several of Paul’s statements are written from the vantage point of experience.<\/p>\n<p>In 1 Corinthians 15:45, Paul says that the risen Jesus became life-giving spirit. Notice the verse does not say Jesus became the Spirit, as if the second person of the Trinity became the third, but that Jesus became spirit in the sense that his mortal existence and form were metamorphosed into a spiritual existence and form. Jesus’ person was not changed through the resurrection, only his form. With this changed spiritual form, Jesus regained the essential state of being he had emptied himself of in becoming a man. Before he became a man, he subsisted in the form of God (Phil 2:6), which form is Spirit and thereby was united to the Spirit (the third of the Trinity), while still remaining distinct. Thus, when the scripture says that the Lord “became life-giving spirit,” it does not mean that the Son became the Holy Spirit. But it does indicate that Christ, via resurrection, appropriated a new, spiritual form (while still retaining a body—a glorified one) that enabled him to commence a new spiritual existence (see 1 Pt 3:18).<\/p>\n<p>In 2 Corinthians 3, Paul explains that the NT ministry is a ministry carried out by the Spirit of the living God (v 3), who is the Spirit that gives life (v 6). In fact, the whole NT economy is characterized as “the ministry of the Spirit” (v 8). At the same time, Paul emphasizes that the function of the NT ministry is to bring God’s people to see and experience the glorious Christ (3:3, 14, 16-18; 4:4-6). It is in this context that Paul boldly declares, “The Lord is the Spirit” (3:17). He who turns his heart to the Lord is, in effect, turning his heart to the Spirit. lf the Lord were not the Spirit abiding in the believers, how could they turn their hearts to him? And how could they be transformed into the same image? Second Corinthians 3:18 says, “But we all, with unveiled face mirroring the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord-Spirit.” According to the Greek, the last phrase of this verse could be rendered “the Lord, the Spirit” (see <span>asv<\/span>) or “the Lord, who is the Spirit” (see <span>rsv<\/span>, <span>niv<\/span>) because the expression “the Spirit” is in direct apposition to “the Lord” (i.e., it is a further description of the Lord). Thus, the Lord is the Spirit.<\/p>\n<p>In conclusion, when the Scriptures identify the Spirit with Christ and vice versa, the identification is not equivocation. Christ is not the Holy Spirit. Christ and the Spirit are distinct persons of the Trinity, as is affirmed by the overall teaching of the Word. But the Scriptures do identify Christ and the Spirit in the context of Christian experience. It would be accurate to say that Christians experience Christ through his Spirit, the Spirit of Christ. One cannot know Jesus apart from the Spirit or other than through the Spirit.<\/p>\n<p><em>See also<\/em> Resurrection.<\/p>","content_en":"<h3>SPIRIT OF JESUS CHRIST<\/h3>\n<p>The Spirit as identified with Jesus Christ.<\/p>\n<p>The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as the Spirit that inspired and empowered Jesus himself. This Spirit became available to the believers after Christ’s resurrection.<\/p>\n<p> The apostles John and Paul were quite clear in their writings about Christ becoming spirit through resurrection. The keynote verses penned by John are John 6:63; 7:37-39; 14:16-18; 20:22; and 1 John 3:24; 4:13. The critical passages written by Paul are Romans 8:9-10; 1 Corinthians 15:45; 2 Corinthians 3:17-18; and 1 Corinthians 6:17.<\/p>\n<p>Revelation concerning the Spirit of Jesus is progressive in the Gospel of John. John does not tell us from the beginning that people could not actually receive eternal life until the hour of Christ’s glorification. Throughout the Gospel, Jesus declares to various people that he can give them eternal life if they would believe in him. He promises them the water of life, the bread of life, and the light of life. But no one could really partake of these until after the Lord had risen. As a foretaste, as a sample, they could receive life via the Lord’s words because his words were themselves spirit and life (Jn 6:63); however, it was not until the Spirit would become available that believers could actually become the recipients of the divine, eternal life. After the Lord’s discourse in John 6, Jesus said, “It is the Spirit that gives life, the flesh profits nothing” (v 63). In the flesh Jesus could not give them the bread of life, but when the Spirit became available, they could have life. Again, Jesus offered the water of life—even life flowing like rivers of living water—to the Jews assembled at the Feast of Tabernacles. He told them to come and drink of him. But no one could, then and there, come and drink of him. So John added a note: “But this he spoke concerning the Spirit, for the Spirit was not yet because Jesus was not yet glorified” (7:39). Once Jesus would be glorified through resurrection, the Spirit of the glorified Jesus would be available for people to drink. In John 6, Jesus offered himself as the bread of life to be eaten by people; and in John 7, he offered himself as the water of life to refresh men. But no one could eat him or drink him until he became spirit, as was intimated in John 6:63 and then stated plainly in John 7:39.<\/p>\n\n<p>In John 14:16-18, Jesus went one step further in identifying himself with the Spirit. He told the disciples that he would give them another Comforter. Then he told them that they should know who this Comforter was because he was, then and there, abiding with them and would, in the near future, be in them. Who else but Jesus was abiding with them at that time? Then after telling the disciples that the Comforter would come to them, he said, “I am coming to you.” First he said that the Comforter would come to them and abide in them, and then in the same breath he said that he would come to them and abide in them (see 14:20). In short, the coming of the Comforter to the disciples was one and the same as the coming of Jesus to the disciples. The Comforter who was dwelling with the disciples that night was the Spirit in Christ; the Comforter who would be in the disciples (after the resurrection) would be Christ in the Spirit.<\/p>\n<p>On the evening of the resurrection, the Lord Jesus appeared to the disciples and then breathed into them the Holy Spirit. This inbreathing, reminiscent of God’s breathing into Adam the breath of life (Gn 2:7), became the fulfillment of all that had been promised and anticipated earlier in John’s Gospel. Through this impartation, the disciples became regenerated and indwelt by the Spirit of Jesus Christ. This historical event marked the genesis of the new creation. Jesus could now be realized as the bread of life, the water of life, and the light of life. The believers now possessed his divine, eternal, risen life. From that time forward, Christ as spirit indwelt his believers. Thus, in his first epistle John could say, “And hereby we know that he abides in us, by the Spirit whom he gave to us” (1 Jn 3:24), and again, “Hereby we know that we abide in him and he in us, because he has given us of his Spirit” (4:13).<\/p>\n<p>The apostles had quite an adjustment to make after Christ’s resurrection. They had become so accustomed to his physical presence that it was difficult for them to learn how to live by his spiritual, indwelling presence. All through the 40 days after his resurrection, from the time the apostles received the inbreathing of the Spirit, Christ was teaching the disciples to make the transfer. He would physically appear and then disappear intermittently. His appearances were very frequent in the beginning and then they steadily diminished. His aim was to guide the apostles into knowing him in his invisible presence. However, this was so new to them that he had to keep appearing to them in order to strengthen and reassure them. But his real desire was to help them live by faith and not by sight. When he appeared to the disciples as they were all together the second time, with Thomas present, he chided Thomas for his unbelief. Then he prounounced this blessing, “Blessed are those who do not see me and yet believe” (Jn 20:29).<\/p>\n<p>The apostle Paul was such a “blessed” one. He did not know Christ in the flesh. He knew only the risen Christ (2 Cor 5:15-16). In this regard, he had an advantage over the early apostles. They had a great adjustment to make, but from the very beginning, Paul knew the risen Christ as Spirit. Paul became the forerunner of all those Christians who have never seen Jesus in the flesh and who have come to experience him in the Spirit. Yes, Paul had seen the risen Lord; he was the last one to do so (1 Cor 15:8). And from that time onward he realized that Jesus was a glorified man, exalted far above all. Paul wrote much concerning this, but his writings did not leave the far-above-all Jesus far away because this was not what Paul experienced. Any experienced Christian should be able to testify that the Christ in the heavens is also the Christ in the heart.<\/p>\n<p>In his writings, Paul often speaks of the Spirit and Christ synonymously. This is evident in Romans 8:9-10. The terms “Spirit of God,” “Spirit of Christ,” and “Christ” are all used interchangeably. The Spirit of God is the Spirit of Christ, and the Spirit of Christ is Christ. In these verses, it is evident that Paul identified the Spirit with Christ because in Christian experience they are absolutely identical. There is no such thing as an experience of Christ apart from the Spirit. The separation and\/or distinction does exist in Trinitarian theology—and for very good reasons—but the separation is nearly nonexistent in actual experience. Several of Paul’s statements are written from the vantage point of experience.<\/p>\n<p>In 1 Corinthians 15:45, Paul says that the risen Jesus became life-giving spirit. Notice the verse does not say Jesus became the Spirit, as if the second person of the Trinity became the third, but that Jesus became spirit in the sense that his mortal existence and form were metamorphosed into a spiritual existence and form. Jesus’ person was not changed through the resurrection, only his form. With this changed spiritual form, Jesus regained the essential state of being he had emptied himself of in becoming a man. Before he became a man, he subsisted in the form of God (Phil 2:6), which form is Spirit and thereby was united to the Spirit (the third of the Trinity), while still remaining distinct. Thus, when the scripture says that the Lord “became life-giving spirit,” it does not mean that the Son became the Holy Spirit. But it does indicate that Christ, via resurrection, appropriated a new, spiritual form (while still retaining a body—a glorified one) that enabled him to commence a new spiritual existence (see 1 Pt 3:18).<\/p>\n<p>In 2 Corinthians 3, Paul explains that the NT ministry is a ministry carried out by the Spirit of the living God (v 3), who is the Spirit that gives life (v 6). In fact, the whole NT economy is characterized as “the ministry of the Spirit” (v 8). At the same time, Paul emphasizes that the function of the NT ministry is to bring God’s people to see and experience the glorious Christ (3:3, 14, 16-18; 4:4-6). It is in this context that Paul boldly declares, “The Lord is the Spirit” (3:17). He who turns his heart to the Lord is, in effect, turning his heart to the Spirit. lf the Lord were not the Spirit abiding in the believers, how could they turn their hearts to him? And how could they be transformed into the same image? Second Corinthians 3:18 says, “But we all, with unveiled face mirroring the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord-Spirit.” According to the Greek, the last phrase of this verse could be rendered “the Lord, the Spirit” (see <span>asv<\/span>) or “the Lord, who is the Spirit” (see <span>rsv<\/span>, <span>niv<\/span>) because the expression “the Spirit” is in direct apposition to “the Lord” (i.e., it is a further description of the Lord). Thus, the Lord is the Spirit.<\/p>\n<p>In conclusion, when the Scriptures identify the Spirit with Christ and vice versa, the identification is not equivocation. Christ is not the Holy Spirit. Christ and the Spirit are distinct persons of the Trinity, as is affirmed by the overall teaching of the Word. But the Scriptures do identify Christ and the Spirit in the context of Christian experience. It would be accurate to say that Christians experience Christ through his Spirit, the Spirit of Christ. One cannot know Jesus apart from the Spirit or other than through the Spirit.<\/p>\n<p><em>See also<\/em> Resurrection.<\/p>","summary_ro":"SPIRIT OF JESUS CHRIST The Spirit as identified with Jesus Christ. The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as t...","summary_en":"SPIRIT OF JESUS CHRIST The Spirit as identified with Jesus Christ. The most important development and element in earliest Christian understanding of the Spirit is that the Spirit is now the Spirit of Jesus Christ (Acts 16:7; Rom 8:9; Gal 4:6; Phil 1:19; 1 Pt 1:11; see also Jn 7:38; 15:26; 16:7; 19:30; Rv 3:1; 5:6). The Spirit is to be identified as the Spirit that bears witness to Jesus (Jn 15:26; 16:13-15; Acts 5:32; 1 Cor 12:3; 1 Jn 4:2; 5:7-8; Rv 19:10), but also, and more profoundly, as t...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37718,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Trinity*","title_en":"Trinity*","content_ro":"<h3>TRINITY*<\/h3>\n<p>Term designating the three members of the triune God: the Father, Son, and Holy Spirit.<\/p>\n<p>The word “Trinity” does not appear in the Bible; it was created by scholars to describe the three members of the Godhead. Throughout the Bible, God is presented as being Father, Son, and Spirit—not three “gods” but three personas of the one and only God (see, e.g., Mt 28:19; 1 Cor 16:23-24; 2 Cor 13:13). The Scriptures present the Father as the source of creation, the giver of life, and God of all the universe (see Jn 5:26; 1 Cor 8:6; Eph 3:14-15). The Son is depicted as the image of the invisible God, the exact representation of his being and nature, and the Messiah-Redeemer (see Phil 2:5-6; Col 1:14-16; Heb 1:1-3). The Spirit is God in action, God reaching people—influencing them, regenerating them, infilling them, and guiding them (see Jn 14:26; 15:26; Gal 4:6; Eph 2:18). All three are a tri-unity, inhabiting one another and working together to accomplish the divine design in the universe (see Jn 16:13-15).<\/p>\n<p><em>See also<\/em> God, Names of (Father); Son of God; Spirit.<\/p>","content_en":"<h3>TRINITY*<\/h3>\n<p>Term designating the three members of the triune God: the Father, Son, and Holy Spirit.<\/p>\n<p>The word “Trinity” does not appear in the Bible; it was created by scholars to describe the three members of the Godhead. Throughout the Bible, God is presented as being Father, Son, and Spirit—not three “gods” but three personas of the one and only God (see, e.g., Mt 28:19; 1 Cor 16:23-24; 2 Cor 13:13). The Scriptures present the Father as the source of creation, the giver of life, and God of all the universe (see Jn 5:26; 1 Cor 8:6; Eph 3:14-15). The Son is depicted as the image of the invisible God, the exact representation of his being and nature, and the Messiah-Redeemer (see Phil 2:5-6; Col 1:14-16; Heb 1:1-3). The Spirit is God in action, God reaching people—influencing them, regenerating them, infilling them, and guiding them (see Jn 14:26; 15:26; Gal 4:6; Eph 2:18). All three are a tri-unity, inhabiting one another and working together to accomplish the divine design in the universe (see Jn 16:13-15).<\/p>\n<p><em>See also<\/em> God, Names of (Father); Son of God; Spirit.<\/p>","summary_ro":"TRINITY* Term designating the three members of the triune God: the Father, Son, and Holy Spirit. The word “Trinity” does not appear in the Bible; it was created by scholars to describe the three members of the Godhead. Throughout the Bible, God is presented as being Father, Son, and Spirit—not three “gods” but three personas of the one and only God (see, e.g., Mt 28:19; 1 Cor 16:23-24; 2 Cor 13:13). The Scriptures present the Father as the source of creation, the giver of life, and God of all...","summary_en":"TRINITY* Term designating the three members of the triune God: the Father, Son, and Holy Spirit. The word “Trinity” does not appear in the Bible; it was created by scholars to describe the three members of the Godhead. Throughout the Bible, God is presented as being Father, Son, and Spirit—not three “gods” but three personas of the one and only God (see, e.g., Mt 28:19; 1 Cor 16:23-24; 2 Cor 13:13). The Scriptures present the Father as the source of creation, the giver of life, and God of all...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57995,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:6","title_en":"Study Note: Galateni 4:6","content_ro":"<p><strong>4:6<\/strong> The Holy <em>Spirit<\/em> provides an inner testimony to assure us that <em>we<\/em> are God’s <em>children<\/em> (see Rom 8:16; Eph 1:13-14). • Those who have the <em>Spirit of his Son<\/em> are able to address God as <em>Father<\/em>, just as Christ did (Mark 14:36; cp. Matt 6:9).<\/p>","content_en":"<p><strong>4:6<\/strong> The Holy <em>Spirit<\/em> provides an inner testimony to assure us that <em>we<\/em> are God’s <em>children<\/em> (see Rom 8:16; Eph 1:13-14). • Those who have the <em>Spirit of his Son<\/em> are able to address God as <em>Father<\/em>, just as Christ did (Mark 14:36; cp. Matt 6:9).<\/p>","summary_ro":"4:6 The Holy Spirit provides an inner testimony to assure us that we are God’s children (see Rom 8:16; Eph 1:13-14). • Those who have the Spirit of his Son are able to address God as Father, just as Christ did (Mark 14:36; cp. Matt 6:9).","summary_en":"4:6 The Holy Spirit provides an inner testimony to assure us that we are God’s children (see Rom 8:16; Eph 1:13-14). • Those who have the Spirit of his Son are able to address God as Father, just as Christ did (Mark 14:36; cp. Matt 6:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85621,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:6","title_en":"Study Note: Galateni 4:6","content_ro":"<p><strong>4:6<\/strong> The Holy <em>Spirit<\/em> provides an inner testimony to assure us that <em>we<\/em> are God’s <em>children<\/em> (see Rom 8:16; Eph 1:13-14). • Those who have the <em>Spirit of his Son<\/em> are able to address God as <em>Father<\/em>, just as Christ did (Mark 14:36; cp. Matt 6:9).<\/p>","content_en":"<p><strong>4:6<\/strong> The Holy <em>Spirit<\/em> provides an inner testimony to assure us that <em>we<\/em> are God’s <em>children<\/em> (see Rom 8:16; Eph 1:13-14). • Those who have the <em>Spirit of his Son<\/em> are able to address God as <em>Father<\/em>, just as Christ did (Mark 14:36; cp. Matt 6:9).<\/p>","summary_ro":"4:6 The Holy Spirit provides an inner testimony to assure us that we are God’s children (see Rom 8:16; Eph 1:13-14). • Those who have the Spirit of his Son are able to address God as Father, just as Christ did (Mark 14:36; cp. Matt 6:9).","summary_en":"4:6 The Holy Spirit provides an inner testimony to assure us that we are God’s children (see Rom 8:16; Eph 1:13-14). • Those who have the Spirit of his Son are able to address God as Father, just as Christ did (Mark 14:36; cp. Matt 6:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113247,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:6","title_en":"Study Note: Galateni 4:6","content_ro":"<p><strong>4:6<\/strong> The Holy <em>Spirit<\/em> provides an inner testimony to assure us that <em>we<\/em> are God’s <em>children<\/em> (see Rom 8:16; Eph 1:13-14). • Those who have the <em>Spirit of his Son<\/em> are able to address God as <em>Father<\/em>, just as Christ did (Mark 14:36; cp. Matt 6:9).<\/p>","content_en":"<p><strong>4:6<\/strong> The Holy <em>Spirit<\/em> provides an inner testimony to assure us that <em>we<\/em> are God’s <em>children<\/em> (see Rom 8:16; Eph 1:13-14). • Those who have the <em>Spirit of his Son<\/em> are able to address God as <em>Father<\/em>, just as Christ did (Mark 14:36; cp. Matt 6:9).<\/p>","summary_ro":"4:6 The Holy Spirit provides an inner testimony to assure us that we are God’s children (see Rom 8:16; Eph 1:13-14). • Those who have the Spirit of his Son are able to address God as Father, just as Christ did (Mark 14:36; cp. Matt 6:9).","summary_en":"4:6 The Holy Spirit provides an inner testimony to assure us that we are God’s children (see Rom 8:16; Eph 1:13-14). • Those who have the Spirit of his Son are able to address God as Father, just as Christ did (Mark 14:36; cp. Matt 6:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140873,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:6","title_en":"Study Note: Galateni 4:6","content_ro":"<p><strong>4:6<\/strong> The Holy <em>Spirit<\/em> provides an inner testimony to assure us that <em>we<\/em> are God’s <em>children<\/em> (see Rom 8:16; Eph 1:13-14). • Those who have the <em>Spirit of his Son<\/em> are able to address God as <em>Father<\/em>, just as Christ did (Mark 14:36; cp. Matt 6:9).<\/p>","content_en":"<p><strong>4:6<\/strong> The Holy <em>Spirit<\/em> provides an inner testimony to assure us that <em>we<\/em> are God’s <em>children<\/em> (see Rom 8:16; Eph 1:13-14). • Those who have the <em>Spirit of his Son<\/em> are able to address God as <em>Father<\/em>, just as Christ did (Mark 14:36; cp. Matt 6:9).<\/p>","summary_ro":"4:6 The Holy Spirit provides an inner testimony to assure us that we are God’s children (see Rom 8:16; Eph 1:13-14). • Those who have the Spirit of his Son are able to address God as Father, just as Christ did (Mark 14:36; cp. Matt 6:9).","summary_en":"4:6 The Holy Spirit provides an inner testimony to assure us that we are God’s children (see Rom 8:16; Eph 1:13-14). • Those who have the Spirit of his Son are able to address God as Father, just as Christ did (Mark 14:36; cp. Matt 6:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":10427,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elemental Spirits*, Elements","title_en":"Elemental Spirits*, Elements","content_ro":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","content_en":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","summary_ro":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","summary_en":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13130,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Galatians","title_en":"Letter to the Galatians","content_ro":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","content_en":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","summary_ro":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","summary_en":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33443,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sabbath","title_en":"Sabbath","content_ro":"<h3>SABBATH<\/h3>\n<p>Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after six days and then “blessed” the seventh day and “declared it holy.” In the fourth commandment (Ex 20:8-11), God’s “blessing” and “setting aside” of the seventh day after Creation (the words used are the same as those in Genesis) form the basis of his demand that people should observe the seventh day as a day of Sabbath rest.<\/p>\n<p>The idea of God resting from his work is a startling one. It comes across even more vividly in Exodus 31:17, where the Lord tells Moses how he was refreshed by his day of rest. This picture of the Creator as a manual laborer is one the Bible often paints. No doubt it is presented in vividly human terms in Exodus to reinforce the fundamental Sabbath lesson that people must follow the pattern their Creator has set for them. One day’s rest in seven is a necessity for individuals, families, households, and even animals (Ex 20:10).<\/p>\n<p>The Sabbath’s setting in the biblical account of Creation implies that it is one of those OT standards that are meant for all people and not just for Israel. The inclusion of the Sabbath law in the Ten Commandments underlines this important truth. The Decalogue occupied a special place in OT law. Alone of all God’s instructions, it was spoken by his audible voice (Ex 20:1), written by his finger (31:18), and placed in the tabernacle ark at the heart of Israel’s worship (25:16). The NT, too, confirms the strong impression that the Decalogue as a whole embodies principles that are permanently valid for all people in all places at all times. Whether or not Sunday is recognized as the Christian Sabbath, one is obliged to accept the central principle of this biblical teaching as far as the Sabbath is concerned. God’s instructions require people to observe a regular weekly break from work.<\/p>\n<p>Significantly, the second main strand of the Bible’s Sabbath teaching—that of redemption—also features in a list of the Ten Commandments. The Sabbath law (already noted in Ex 20:8-11) reappears in Deuteronomy 5:12-15, but here a different reason is attached to its observance: “Remember that you were once slaves in Egypt and that the <span>Lord<\/span> your God brought you out with amazing power and mighty deeds. That is why the <span>Lord<\/span> your God has commanded you to observe the Sabbath day” (v 15, <span>nlt<\/span>).<\/p>\n<p>The differences between these two accounts of the fourth commandment are important. The first (Ex 20) is addressed, <em>through<\/em> Israel, to all people as created beings. The second (Dt 5) is directed <em>to<\/em> Israel as God’s redeemed people. So the Sabbath is God’s signpost, pointing not only to his goodness toward all people as their Creator but also to his mercy toward his chosen people as their Redeemer.<\/p>\n<p>There is one other significant point in Deuteronomy’s version of the Sabbath commandment that must not be missed. The prohibition of all work on the Sabbath day is followed by an explanatory note—“On that day no one in your household may do any kind of work. This includes you, your sons and daughters, your male and female servants, your oxen and donkeys and other livestock, and any foreigners living among you. All your male and female servants must rest as you do” (Dt 5:14, <span>nlt<\/span>). Practical concern for others is a feature of all the OT’s covenant teaching. So God’s loving concern for Israel in her Egyptian slavery must be matched by the Israelite family’s loving concern for those who served them. The Sabbath offered an ideal outlet for the practical expression of that concern. Jesus was especially keen to rescue this humanitarian side of Sabbath observance from the mass of callous regulations that threatened to suffocate it in his day (see, e.g., Mk 3:1-5).<\/p>\n<p>The OT’s provision for a “sabbatical year” develops this humanitarian theme further (see Ex 23:10-12; Lv 25:1-7; Dt 15:1-11; also the regulations for the “year of jubilee” in Lv 25:8-55). Every seventh year the land was to lie fallow and be uncultivated (Lv 25:4). It needed a regular rest just as much as the people it sustained. The primary purpose of this law was benevolent: “But you, your male and female slaves, your hired servants, and any foreigners who live with you may eat the produce that grows naturally during the Sabbath year. And your livestock and the wild animals will also be allowed to eat of the land’s bounty” (vv 6-7, <span>nlt<\/span>). Deuteronomy 15:1-11 extends the same humanitarian principle into the world of commerce. The sabbatical year must see the canceling of all debts within God’s redeemed community. For the tight-fisted who might be tempted to refuse a loan if the sabbatical year was imminent, the law added a warning and a promise: “Do not be mean-spirited and refuse someone a loan because the year of release is close at hand. If you refuse to make the loan and the needy person cries out to the <span>Lord<\/span>, you will be considered guilty of sin. Give freely without begrudging it, and the <span>Lord<\/span> your God will bless you in everything you do” (Dt 15:9-10, <span>nlt<\/span>).<\/p>\n<p>Observing the sabbatical year was obviously a great test of the people’s obedience to God and of their willingness to depend on him for their livelihood. Sometimes the temptation to turn a blind eye was too strong. But history testifies to Israel’s courage in observing the letter of this law on many occasions, despite threats of invasion and famine. Both Alexander the Great and the Romans excused Jews from paying taxes every seventh year in recognition of the depth of their religious convictions.<\/p>\n<p>Returning from the seventh year to the seventh day, the OT law codes go to considerable lengths to buttress the Sabbath ban on work by defining what may and may not be done by God’s people on the Sabbath day. The prohibitions were not meant to rule out activity of any kind. Their aim was to stop regular, everyday work, because if God had set aside the Sabbath (Ex 20:11), the most obvious way of profaning it was to treat it just like any other day. Rules were spelled out in specific terms that the farmer (34:21), the salesman (Jer 17:27), and even the housewife (Ex 35:2-3) would understand.<\/p>\n<p>The details may seem trivial, but obedience to the Sabbath law was seen as the main test of the people’s allegiance to the Lord. It was made quite clear that willful disobedience was a capital offense (Ex 35:2), and the fate of the person found gathering wood in defiance of Sabbath regulations showed that this was no idle threat (Nm 15:32-36).<\/p>\n<p>Hemmed in by so many rules and regulations (and with the death penalty overhanging all), the Sabbath easily could have become a day of fear—a day when the people were more afraid of committing an offense than worshiping the Lord and enjoying a weekly rest. But the Sabbath was intended to be a blessing, not a burden. Above everything else, it was a weekly sign that the Lord loved his people and wanted to draw them into an ever-closer relationship with himself. Those who valued that relationship enjoyed the Sabbath, calling it a delight (Is 58:13-14). Nowhere does the OT express its sheer joy in Sabbath worship more exuberantly than in Psalm 92, which has the title “A Song for the Sabbath.”<\/p>\n<p>The later prophets, were, however, far from blind to the darker side of human nature. They knew that a great deal of Sabbath observance was a sham. Many people treated the Sabbath day more as holiday than holy day, an opportunity for self-indulgence rather than delighting in the Lord (Is 58:13). Some greedy tradesmen found its restrictions an annoying irritant (Am 8:5).<\/p>\n<p>As God’s spokesman, the prophets did not shrink from exposing such neglect and abuse (Ez 22:26). Those who go through the motions of Sabbath worship with unrepentant hearts nauseate the Lord, Isaiah said (Is 1:10-15). As a symptom of rebellion against God, Jerusalem’s Sabbath breaking will bring destruction on the city, thunders Jeremiah (Jer 17:27). The Lord has been very forbearing with his people, warned Ezekiel, but prolonged neglect of his Sabbath makes judgment a certainty (Ez 20:12-24).<\/p>\n<p>When the ax of judgment fell (in the exile to Babylon, 586 <span>BC<\/span>), the surviving remnant of the nation took the lesson to heart. Sabbath keeping was one of the few distinctive marks faithful Jews could retain in a foreign land, so it assumed extra significance. At the prompting of prophets like Ezekiel, who set out rules for Sabbath worship in the rebuilt temple at Jerusalem (Ez 44:24; 45:17; 46:3), and under the leadership of men like Nehemiah, the returning exiles were more careful than their predecessors in observing the Sabbath day (Neh 10:31; 13:15-22).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Prior to the first century, some Jews in Palestine developed several rules for promoting the observance of the Sabbath. Two tractates of the Mishnah are devoted exclusively to these Sabbath rules and regulations. Their main purpose is to define work (one tractate does so under 39 headings) in an attempt to show every Israelite what is and is not permitted on the Sabbath. Unfortunately, this led to such hairsplitting complexities and evasions that ecclesiastical lawyers often differed among themselves in their interpretations, with the inevitable result that the main purpose of the Sabbath became lost beneath a mass of legalistic detail. The rabbis themselves were aware of how much they were adding to the straightforward teaching of the OT. As one of them put it, “The rules about the sabbath . . . are as mountains hanging by a hair, for Scripture is scanty and the rules many.”<\/p>\n<p>Jesus had many confrontations with the Jewish religious leaders over Sabbath observances. From their perspective, Jesus was a Sabbath breaker and therefore a lawbreaker. Jesus, however, never saw himself as a Sabbath breaker. He went to synagogue regularly on the Sabbath day (Lk 4:16). He read the lesson, preached, and taught (Mk 1:21; Lk 13:10). He clearly accepted the principle that the Sabbath was an appropriate day for worship.<\/p>\n<p>His point of collision with the Pharisees was the point at which their tradition departed from biblical teaching. He made this clear when he defended his disciples by appealing to Scripture, after they had been accused of breaking Sabbath tradition by walking through grainfields and breaking off heads of wheat (which fell into the category of “harvesting,” according to the Pharisees; Mk 2:23-26). He followed this up with a remark that took his hearers straight back to God’s Creation purpose for the Sabbath: “The Sabbath was made to benefit people, and not people to benefit the Sabbath” (Mk 2:27, <span>nlt<\/span>).<\/p>\n<p>Rabbinic tradition had exalted the institution above the people it was meant to serve. By making it an end in itself, the Pharisees had effectively robbed the Sabbath of one of its main purposes. Jesus’ words must have sounded uncomfortably familiar in his opponents’ ears. A famous rabbi had once said, “The Sabbath is given over to you, but you are not given over to the Sabbath.”<\/p>\n<p>More than anything else, Jesus’ Sabbath healings put him on a collision course with rabbinic restrictions. The OT does not forbid cures on the Sabbath day, but the rabbis labeled all healing as work, which must always be avoided on the Sabbath unless life was at risk. Jesus fearlessly exposed the callousness and absurd inconsistencies to which this attitude led. How, he asked, could it be right to circumcise a baby or lead an animal to water on the Sabbath day (which tradition allowed) but wrong to heal a chronically handicapped woman and a crippled man, even if their lives were not in immediate danger (Lk 13:10-17; Jn 7:21-24)? The Sabbath, he taught, was a particularly appropriate day for acts of mercy (Mk 3:4-5).<\/p>\n<p>Jesus, the man from heaven, claimed that he was Lord of the Sabbath (Mk 2:28; cf. Mt 12:5-8). Just as God kept working, despite his Creation rest, to sustain the world in his mercy, so Jesus would continue to teach and to heal on the Sabbath day (Jn 5:2-17). But one day his redemptive work would be complete, and then the Sabbath’s purpose as a sign of redemption would be accomplished.<\/p>\n<p>Living on the other side of Jesus’ death and resurrection, Paul was quick to grasp the significance of both for Sabbath observance. He did not go so far as to ban all observance of the Jewish Sabbath. Indeed, he attended many Sabbath synagogue services himself in his evangelistic travels (see, e.g., Acts 13:14-16). Jewish Christians who insisted on keeping up their Sabbath practices were free to do so, provided they respected the opinions of those who differed (Rom 14:5-6, 13). But any suggestion that observing the Jewish calendar was necessary for salvation must be resisted (Gal 4:8-11). For Paul considered the Sabbath to be a shadow, while Christ himself is the reality of that shadow (Col 2:17).<\/p>\n<p>Finally, it is the writer of the Letter to the Hebrews who explains how the twin biblical “sabbath themes” of creation and redemption find their joint fulfillment in Christ. He did so by linking together the ideas of God’s rest after Creation and his redemptive act in bringing Israel to her “rest” in Canaan, and by showing how both relate to the present and future rest that Christians can and do enjoy in Jesus (Heb 4:1-11).<\/p>\n<p>God intends all his people to share his rest—that is, his promise (Heb 4:1). He showed this intention clearly when he brought Israel to the Promised Land, but that did not mark the complete fulfillment of his promise. The full, complete rest still waiting for the people of God is in heaven. Christ has already entered there. He is resting from his work, just as God did after the Creation. And because of his redeeming work, he invites all those who believe in him to share that same “sabbath rest” now (v 9).<\/p>\n<p><em>See also<\/em> Lord’s Day, The; Sabbath Day’s Journey; Commandments, The Ten.<\/p>","content_en":"<h3>SABBATH<\/h3>\n<p>Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after six days and then “blessed” the seventh day and “declared it holy.” In the fourth commandment (Ex 20:8-11), God’s “blessing” and “setting aside” of the seventh day after Creation (the words used are the same as those in Genesis) form the basis of his demand that people should observe the seventh day as a day of Sabbath rest.<\/p>\n<p>The idea of God resting from his work is a startling one. It comes across even more vividly in Exodus 31:17, where the Lord tells Moses how he was refreshed by his day of rest. This picture of the Creator as a manual laborer is one the Bible often paints. No doubt it is presented in vividly human terms in Exodus to reinforce the fundamental Sabbath lesson that people must follow the pattern their Creator has set for them. One day’s rest in seven is a necessity for individuals, families, households, and even animals (Ex 20:10).<\/p>\n<p>The Sabbath’s setting in the biblical account of Creation implies that it is one of those OT standards that are meant for all people and not just for Israel. The inclusion of the Sabbath law in the Ten Commandments underlines this important truth. The Decalogue occupied a special place in OT law. Alone of all God’s instructions, it was spoken by his audible voice (Ex 20:1), written by his finger (31:18), and placed in the tabernacle ark at the heart of Israel’s worship (25:16). The NT, too, confirms the strong impression that the Decalogue as a whole embodies principles that are permanently valid for all people in all places at all times. Whether or not Sunday is recognized as the Christian Sabbath, one is obliged to accept the central principle of this biblical teaching as far as the Sabbath is concerned. God’s instructions require people to observe a regular weekly break from work.<\/p>\n<p>Significantly, the second main strand of the Bible’s Sabbath teaching—that of redemption—also features in a list of the Ten Commandments. The Sabbath law (already noted in Ex 20:8-11) reappears in Deuteronomy 5:12-15, but here a different reason is attached to its observance: “Remember that you were once slaves in Egypt and that the <span>Lord<\/span> your God brought you out with amazing power and mighty deeds. That is why the <span>Lord<\/span> your God has commanded you to observe the Sabbath day” (v 15, <span>nlt<\/span>).<\/p>\n<p>The differences between these two accounts of the fourth commandment are important. The first (Ex 20) is addressed, <em>through<\/em> Israel, to all people as created beings. The second (Dt 5) is directed <em>to<\/em> Israel as God’s redeemed people. So the Sabbath is God’s signpost, pointing not only to his goodness toward all people as their Creator but also to his mercy toward his chosen people as their Redeemer.<\/p>\n<p>There is one other significant point in Deuteronomy’s version of the Sabbath commandment that must not be missed. The prohibition of all work on the Sabbath day is followed by an explanatory note—“On that day no one in your household may do any kind of work. This includes you, your sons and daughters, your male and female servants, your oxen and donkeys and other livestock, and any foreigners living among you. All your male and female servants must rest as you do” (Dt 5:14, <span>nlt<\/span>). Practical concern for others is a feature of all the OT’s covenant teaching. So God’s loving concern for Israel in her Egyptian slavery must be matched by the Israelite family’s loving concern for those who served them. The Sabbath offered an ideal outlet for the practical expression of that concern. Jesus was especially keen to rescue this humanitarian side of Sabbath observance from the mass of callous regulations that threatened to suffocate it in his day (see, e.g., Mk 3:1-5).<\/p>\n<p>The OT’s provision for a “sabbatical year” develops this humanitarian theme further (see Ex 23:10-12; Lv 25:1-7; Dt 15:1-11; also the regulations for the “year of jubilee” in Lv 25:8-55). Every seventh year the land was to lie fallow and be uncultivated (Lv 25:4). It needed a regular rest just as much as the people it sustained. The primary purpose of this law was benevolent: “But you, your male and female slaves, your hired servants, and any foreigners who live with you may eat the produce that grows naturally during the Sabbath year. And your livestock and the wild animals will also be allowed to eat of the land’s bounty” (vv 6-7, <span>nlt<\/span>). Deuteronomy 15:1-11 extends the same humanitarian principle into the world of commerce. The sabbatical year must see the canceling of all debts within God’s redeemed community. For the tight-fisted who might be tempted to refuse a loan if the sabbatical year was imminent, the law added a warning and a promise: “Do not be mean-spirited and refuse someone a loan because the year of release is close at hand. If you refuse to make the loan and the needy person cries out to the <span>Lord<\/span>, you will be considered guilty of sin. Give freely without begrudging it, and the <span>Lord<\/span> your God will bless you in everything you do” (Dt 15:9-10, <span>nlt<\/span>).<\/p>\n<p>Observing the sabbatical year was obviously a great test of the people’s obedience to God and of their willingness to depend on him for their livelihood. Sometimes the temptation to turn a blind eye was too strong. But history testifies to Israel’s courage in observing the letter of this law on many occasions, despite threats of invasion and famine. Both Alexander the Great and the Romans excused Jews from paying taxes every seventh year in recognition of the depth of their religious convictions.<\/p>\n<p>Returning from the seventh year to the seventh day, the OT law codes go to considerable lengths to buttress the Sabbath ban on work by defining what may and may not be done by God’s people on the Sabbath day. The prohibitions were not meant to rule out activity of any kind. Their aim was to stop regular, everyday work, because if God had set aside the Sabbath (Ex 20:11), the most obvious way of profaning it was to treat it just like any other day. Rules were spelled out in specific terms that the farmer (34:21), the salesman (Jer 17:27), and even the housewife (Ex 35:2-3) would understand.<\/p>\n<p>The details may seem trivial, but obedience to the Sabbath law was seen as the main test of the people’s allegiance to the Lord. It was made quite clear that willful disobedience was a capital offense (Ex 35:2), and the fate of the person found gathering wood in defiance of Sabbath regulations showed that this was no idle threat (Nm 15:32-36).<\/p>\n<p>Hemmed in by so many rules and regulations (and with the death penalty overhanging all), the Sabbath easily could have become a day of fear—a day when the people were more afraid of committing an offense than worshiping the Lord and enjoying a weekly rest. But the Sabbath was intended to be a blessing, not a burden. Above everything else, it was a weekly sign that the Lord loved his people and wanted to draw them into an ever-closer relationship with himself. Those who valued that relationship enjoyed the Sabbath, calling it a delight (Is 58:13-14). Nowhere does the OT express its sheer joy in Sabbath worship more exuberantly than in Psalm 92, which has the title “A Song for the Sabbath.”<\/p>\n<p>The later prophets, were, however, far from blind to the darker side of human nature. They knew that a great deal of Sabbath observance was a sham. Many people treated the Sabbath day more as holiday than holy day, an opportunity for self-indulgence rather than delighting in the Lord (Is 58:13). Some greedy tradesmen found its restrictions an annoying irritant (Am 8:5).<\/p>\n<p>As God’s spokesman, the prophets did not shrink from exposing such neglect and abuse (Ez 22:26). Those who go through the motions of Sabbath worship with unrepentant hearts nauseate the Lord, Isaiah said (Is 1:10-15). As a symptom of rebellion against God, Jerusalem’s Sabbath breaking will bring destruction on the city, thunders Jeremiah (Jer 17:27). The Lord has been very forbearing with his people, warned Ezekiel, but prolonged neglect of his Sabbath makes judgment a certainty (Ez 20:12-24).<\/p>\n<p>When the ax of judgment fell (in the exile to Babylon, 586 <span>BC<\/span>), the surviving remnant of the nation took the lesson to heart. Sabbath keeping was one of the few distinctive marks faithful Jews could retain in a foreign land, so it assumed extra significance. At the prompting of prophets like Ezekiel, who set out rules for Sabbath worship in the rebuilt temple at Jerusalem (Ez 44:24; 45:17; 46:3), and under the leadership of men like Nehemiah, the returning exiles were more careful than their predecessors in observing the Sabbath day (Neh 10:31; 13:15-22).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Prior to the first century, some Jews in Palestine developed several rules for promoting the observance of the Sabbath. Two tractates of the Mishnah are devoted exclusively to these Sabbath rules and regulations. Their main purpose is to define work (one tractate does so under 39 headings) in an attempt to show every Israelite what is and is not permitted on the Sabbath. Unfortunately, this led to such hairsplitting complexities and evasions that ecclesiastical lawyers often differed among themselves in their interpretations, with the inevitable result that the main purpose of the Sabbath became lost beneath a mass of legalistic detail. The rabbis themselves were aware of how much they were adding to the straightforward teaching of the OT. As one of them put it, “The rules about the sabbath . . . are as mountains hanging by a hair, for Scripture is scanty and the rules many.”<\/p>\n<p>Jesus had many confrontations with the Jewish religious leaders over Sabbath observances. From their perspective, Jesus was a Sabbath breaker and therefore a lawbreaker. Jesus, however, never saw himself as a Sabbath breaker. He went to synagogue regularly on the Sabbath day (Lk 4:16). He read the lesson, preached, and taught (Mk 1:21; Lk 13:10). He clearly accepted the principle that the Sabbath was an appropriate day for worship.<\/p>\n<p>His point of collision with the Pharisees was the point at which their tradition departed from biblical teaching. He made this clear when he defended his disciples by appealing to Scripture, after they had been accused of breaking Sabbath tradition by walking through grainfields and breaking off heads of wheat (which fell into the category of “harvesting,” according to the Pharisees; Mk 2:23-26). He followed this up with a remark that took his hearers straight back to God’s Creation purpose for the Sabbath: “The Sabbath was made to benefit people, and not people to benefit the Sabbath” (Mk 2:27, <span>nlt<\/span>).<\/p>\n<p>Rabbinic tradition had exalted the institution above the people it was meant to serve. By making it an end in itself, the Pharisees had effectively robbed the Sabbath of one of its main purposes. Jesus’ words must have sounded uncomfortably familiar in his opponents’ ears. A famous rabbi had once said, “The Sabbath is given over to you, but you are not given over to the Sabbath.”<\/p>\n<p>More than anything else, Jesus’ Sabbath healings put him on a collision course with rabbinic restrictions. The OT does not forbid cures on the Sabbath day, but the rabbis labeled all healing as work, which must always be avoided on the Sabbath unless life was at risk. Jesus fearlessly exposed the callousness and absurd inconsistencies to which this attitude led. How, he asked, could it be right to circumcise a baby or lead an animal to water on the Sabbath day (which tradition allowed) but wrong to heal a chronically handicapped woman and a crippled man, even if their lives were not in immediate danger (Lk 13:10-17; Jn 7:21-24)? The Sabbath, he taught, was a particularly appropriate day for acts of mercy (Mk 3:4-5).<\/p>\n<p>Jesus, the man from heaven, claimed that he was Lord of the Sabbath (Mk 2:28; cf. Mt 12:5-8). Just as God kept working, despite his Creation rest, to sustain the world in his mercy, so Jesus would continue to teach and to heal on the Sabbath day (Jn 5:2-17). But one day his redemptive work would be complete, and then the Sabbath’s purpose as a sign of redemption would be accomplished.<\/p>\n<p>Living on the other side of Jesus’ death and resurrection, Paul was quick to grasp the significance of both for Sabbath observance. He did not go so far as to ban all observance of the Jewish Sabbath. Indeed, he attended many Sabbath synagogue services himself in his evangelistic travels (see, e.g., Acts 13:14-16). Jewish Christians who insisted on keeping up their Sabbath practices were free to do so, provided they respected the opinions of those who differed (Rom 14:5-6, 13). But any suggestion that observing the Jewish calendar was necessary for salvation must be resisted (Gal 4:8-11). For Paul considered the Sabbath to be a shadow, while Christ himself is the reality of that shadow (Col 2:17).<\/p>\n<p>Finally, it is the writer of the Letter to the Hebrews who explains how the twin biblical “sabbath themes” of creation and redemption find their joint fulfillment in Christ. He did so by linking together the ideas of God’s rest after Creation and his redemptive act in bringing Israel to her “rest” in Canaan, and by showing how both relate to the present and future rest that Christians can and do enjoy in Jesus (Heb 4:1-11).<\/p>\n<p>God intends all his people to share his rest—that is, his promise (Heb 4:1). He showed this intention clearly when he brought Israel to the Promised Land, but that did not mark the complete fulfillment of his promise. The full, complete rest still waiting for the people of God is in heaven. Christ has already entered there. He is resting from his work, just as God did after the Creation. And because of his redeeming work, he invites all those who believe in him to share that same “sabbath rest” now (v 9).<\/p>\n<p><em>See also<\/em> Lord’s Day, The; Sabbath Day’s Journey; Commandments, The Ten.<\/p>","summary_ro":"SABBATH Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption. In the Old Testament The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after s...","summary_en":"SABBATH Derivation of a Hebrew word that means “cease” or “desist.” The Sabbath was a day (from Friday evening until Saturday evening in Jesus’ time) when all ordinary work stopped. The Scriptures relate that God gave his people the Sabbath as an opportunity to serve him and as a reminder of two great truths in the Bible—Creation and redemption. In the Old Testament The relationship between Creation and the Sabbath is first expressed in Genesis 2:2-3. God “ceased” his work in Creation after s...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57996,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:8","title_en":"Study Note: Galateni 4:8","content_ro":"<p><strong>4:8-11<\/strong> Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced <em>before<\/em> they <em>knew God<\/em>.<\/p>","content_en":"<p><strong>4:8-11<\/strong> Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced <em>before<\/em> they <em>knew God<\/em>.<\/p>","summary_ro":"4:8-11 Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced before they knew God.","summary_en":"4:8-11 Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced before they knew God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57997,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:8","title_en":"Study Note: Galateni 4:8","content_ro":"<p><strong>4:8<\/strong> The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were <em>slaves<\/em> to the fear of offending these <em>so-called gods<\/em> (1 Cor 8:5-6).<\/p>","content_en":"<p><strong>4:8<\/strong> The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were <em>slaves<\/em> to the fear of offending these <em>so-called gods<\/em> (1 Cor 8:5-6).<\/p>","summary_ro":"4:8 The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were slaves to the fear of offending these so-called gods (1 Cor 8:5-6).","summary_en":"4:8 The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were slaves to the fear of offending these so-called gods (1 Cor 8:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85622,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:8","title_en":"Study Note: Galateni 4:8","content_ro":"<p><strong>4:8-11<\/strong> Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced <em>before<\/em> they <em>knew God<\/em>.<\/p>","content_en":"<p><strong>4:8-11<\/strong> Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced <em>before<\/em> they <em>knew God<\/em>.<\/p>","summary_ro":"4:8-11 Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced before they knew God.","summary_en":"4:8-11 Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced before they knew God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85623,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:8","title_en":"Study Note: Galateni 4:8","content_ro":"<p><strong>4:8<\/strong> The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were <em>slaves<\/em> to the fear of offending these <em>so-called gods<\/em> (1 Cor 8:5-6).<\/p>","content_en":"<p><strong>4:8<\/strong> The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were <em>slaves<\/em> to the fear of offending these <em>so-called gods<\/em> (1 Cor 8:5-6).<\/p>","summary_ro":"4:8 The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were slaves to the fear of offending these so-called gods (1 Cor 8:5-6).","summary_en":"4:8 The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were slaves to the fear of offending these so-called gods (1 Cor 8:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113248,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:8","title_en":"Study Note: Galateni 4:8","content_ro":"<p><strong>4:8-11<\/strong> Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced <em>before<\/em> they <em>knew God<\/em>.<\/p>","content_en":"<p><strong>4:8-11<\/strong> Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced <em>before<\/em> they <em>knew God<\/em>.<\/p>","summary_ro":"4:8-11 Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced before they knew God.","summary_en":"4:8-11 Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced before they knew God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113249,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:8","title_en":"Study Note: Galateni 4:8","content_ro":"<p><strong>4:8<\/strong> The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were <em>slaves<\/em> to the fear of offending these <em>so-called gods<\/em> (1 Cor 8:5-6).<\/p>","content_en":"<p><strong>4:8<\/strong> The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were <em>slaves<\/em> to the fear of offending these <em>so-called gods<\/em> (1 Cor 8:5-6).<\/p>","summary_ro":"4:8 The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were slaves to the fear of offending these so-called gods (1 Cor 8:5-6).","summary_en":"4:8 The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were slaves to the fear of offending these so-called gods (1 Cor 8:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140874,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:8","title_en":"Study Note: Galateni 4:8","content_ro":"<p><strong>4:8-11<\/strong> Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced <em>before<\/em> they <em>knew God<\/em>.<\/p>","content_en":"<p><strong>4:8-11<\/strong> Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced <em>before<\/em> they <em>knew God<\/em>.<\/p>","summary_ro":"4:8-11 Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced before they knew God.","summary_en":"4:8-11 Paul reminds the Galatians of their former paganism; he argues that practicing circumcision (and the law in general) would be a return to the same kind of slavery that they experienced before they knew God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140875,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:8","title_en":"Study Note: Galateni 4:8","content_ro":"<p><strong>4:8<\/strong> The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were <em>slaves<\/em> to the fear of offending these <em>so-called gods<\/em> (1 Cor 8:5-6).<\/p>","content_en":"<p><strong>4:8<\/strong> The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were <em>slaves<\/em> to the fear of offending these <em>so-called gods<\/em> (1 Cor 8:5-6).<\/p>","summary_ro":"4:8 The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were slaves to the fear of offending these so-called gods (1 Cor 8:5-6).","summary_en":"4:8 The Gentile Galatians had previously practiced pagan idolatry; they worshiped the elements and the seasons (cp. Rom 1:25) and were slaves to the fear of offending these so-called gods (1 Cor 8:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":7523,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Conversion","title_en":"Conversion","content_ro":"<h3>CONVERSION<\/h3>\n<p>Total change in one’s direction in life or moral orientation. For Christians this means a change from an orientation that does not take God into account to one in which the person is submitted to Christ. Conversion is the result of repentance.<\/p>\n<p>In the OT conversion is basically a turning or returning from one’s former course of life toward the Lord, the God of Israel. Israel often had to return to their God (Dt 4:30), either as individuals (Ps 51) or as a nation (Jer 4:1); foreign nations needed to turn to God for the first time (Ps 22:27). The characteristic feature is that one turns from wickedness (Jer 26:3; 36:3; Ez 18:21, 27; 33:9, 11), from a life of disloyalty to God to a life of obedience to God (Is 10:20-21; 14:2; Jer 34:15; Hos 14:4). Conversion means a change in inward orientation that finds expression in a changed lifestyle.<\/p>\n<p>In the NT John the Baptist begins the call to conversion (Mt 3:2; Mk 1:4; Lk 3:3), giving a prophetic call for people to change their minds (which is the root meaning of the Greek term) in the light of the nearness of God’s kingdom. This change of life must include a change in actions to prove its reality (Mt 3:8; Lk 3:8). Jesus preached the same message (Mt 4:17; Mk 1:15), adding that since the kingdom had arrived in his person, obedience to him was part of the good news of conversion. Yet it could also be bad news, for one would be damned if he failed to make this radical change (Mt 11:20; Lk 13:3-5). Conversion is radical but also simple, for it requires the simplicity of a child who commits his whole self, not the calculating self-protectiveness of the adult (Mt 18:3).<\/p>\n<p>Outside the Gospels, “conversion” is not a frequently used term except in the book of Acts, where it forms the call to commitment climaxing evangelistic sermons (2:38; 3:19; 8:22), describes the commitment of new Christians to the Lord (9:35; 11:21), and pictures the change of life as a turning from darkness to light (26:18-20). Later writers look back upon conversion (2 Cor 3:16), worry about Christians converting to paganism or Judaism (Gal 4:9), and call for the reconversion of Christians who have left the faith and are in danger of judgment (Jas 5:19-20; Rv 2:5, 16, 22; 3:19).<\/p>\n<p>As in the OT and in the preaching of John and Jesus, conversion has three factors. First, it is a turning <em>from<\/em> something, which includes specific sins, false gods, or simply a life lived for oneself (1 Thes 1:9; Rv 9:20-21; 16:11). Second, conversion is a product of the will of God and his gracious working in the world (Acts 11:18; Rom 2:4; 2 Cor 7:10; 2 Tm 2:25; 2 Pt 3:9). Third, conversion is a turning <em>to<\/em> someone, a commitment of one’s whole life to God in Jesus Christ (Acts 14:15; 1 Thes 1:9; 1 Pt 2:25). It is thus a total reorientation, whether spectacular or undramatic, sudden or gradual, emotional or calm, in which a person transfers his or her total allegiance to God.<\/p>\n<p><em>See also<\/em> Faith; Grace; Justification, Justified; Repentance; Sanctification.<\/p>","content_en":"<h3>CONVERSION<\/h3>\n<p>Total change in one’s direction in life or moral orientation. For Christians this means a change from an orientation that does not take God into account to one in which the person is submitted to Christ. Conversion is the result of repentance.<\/p>\n<p>In the OT conversion is basically a turning or returning from one’s former course of life toward the Lord, the God of Israel. Israel often had to return to their God (Dt 4:30), either as individuals (Ps 51) or as a nation (Jer 4:1); foreign nations needed to turn to God for the first time (Ps 22:27). The characteristic feature is that one turns from wickedness (Jer 26:3; 36:3; Ez 18:21, 27; 33:9, 11), from a life of disloyalty to God to a life of obedience to God (Is 10:20-21; 14:2; Jer 34:15; Hos 14:4). Conversion means a change in inward orientation that finds expression in a changed lifestyle.<\/p>\n<p>In the NT John the Baptist begins the call to conversion (Mt 3:2; Mk 1:4; Lk 3:3), giving a prophetic call for people to change their minds (which is the root meaning of the Greek term) in the light of the nearness of God’s kingdom. This change of life must include a change in actions to prove its reality (Mt 3:8; Lk 3:8). Jesus preached the same message (Mt 4:17; Mk 1:15), adding that since the kingdom had arrived in his person, obedience to him was part of the good news of conversion. Yet it could also be bad news, for one would be damned if he failed to make this radical change (Mt 11:20; Lk 13:3-5). Conversion is radical but also simple, for it requires the simplicity of a child who commits his whole self, not the calculating self-protectiveness of the adult (Mt 18:3).<\/p>\n<p>Outside the Gospels, “conversion” is not a frequently used term except in the book of Acts, where it forms the call to commitment climaxing evangelistic sermons (2:38; 3:19; 8:22), describes the commitment of new Christians to the Lord (9:35; 11:21), and pictures the change of life as a turning from darkness to light (26:18-20). Later writers look back upon conversion (2 Cor 3:16), worry about Christians converting to paganism or Judaism (Gal 4:9), and call for the reconversion of Christians who have left the faith and are in danger of judgment (Jas 5:19-20; Rv 2:5, 16, 22; 3:19).<\/p>\n<p>As in the OT and in the preaching of John and Jesus, conversion has three factors. First, it is a turning <em>from<\/em> something, which includes specific sins, false gods, or simply a life lived for oneself (1 Thes 1:9; Rv 9:20-21; 16:11). Second, conversion is a product of the will of God and his gracious working in the world (Acts 11:18; Rom 2:4; 2 Cor 7:10; 2 Tm 2:25; 2 Pt 3:9). Third, conversion is a turning <em>to<\/em> someone, a commitment of one’s whole life to God in Jesus Christ (Acts 14:15; 1 Thes 1:9; 1 Pt 2:25). It is thus a total reorientation, whether spectacular or undramatic, sudden or gradual, emotional or calm, in which a person transfers his or her total allegiance to God.<\/p>\n<p><em>See also<\/em> Faith; Grace; Justification, Justified; Repentance; Sanctification.<\/p>","summary_ro":"CONVERSION Total change in one’s direction in life or moral orientation. For Christians this means a change from an orientation that does not take God into account to one in which the person is submitted to Christ. Conversion is the result of repentance. In the OT conversion is basically a turning or returning from one’s former course of life toward the Lord, the God of Israel. Israel often had to return to their God (Dt 4:30), either as individuals (Ps 51) or as a nation (Jer 4:1); foreign n...","summary_en":"CONVERSION Total change in one’s direction in life or moral orientation. For Christians this means a change from an orientation that does not take God into account to one in which the person is submitted to Christ. Conversion is the result of repentance. In the OT conversion is basically a turning or returning from one’s former course of life toward the Lord, the God of Israel. Israel often had to return to their God (Dt 4:30), either as individuals (Ps 51) or as a nation (Jer 4:1); foreign n...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10425,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elemental Spirits*, Elements","title_en":"Elemental Spirits*, Elements","content_ro":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","content_en":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","summary_ro":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","summary_en":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12700,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreordination*","title_en":"Foreordination*","content_ro":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","content_en":"<h3>FOREORDINATION*<\/h3>\n<p>Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons.<\/p>\n<p>Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the study of the doctrine of foreordination with the eternal decree of God, as indicated by creeds such as the Westminster Confession of Faith. The decree of God is one, but for purposes of discussion and explanation it is usually referred to as “the decrees of God.” Martin Luther believed in foreordination but did not stress it as much as Calvin. Luther’s theology is generally silent on foreordination, primarily discussing predestination, or election. Contemporary Lutheran thought stresses conditional, rather than absolute election, that is, election or predestination based on foreseen faith.<\/p>\n<p>Foreordination underlies the whole plan of God: his decision to create the universe, to care for it (providence), and to determine its destiny “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). The Westminster Shorter Catechism states the teaching in this way: God has decreed “his eternal purpose according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.” Foreordination, then, is at the foundation of all Christian teaching, for it concerns the history and destiny of the whole world, the universe, and all that it contains.<\/p>\n<p>The apostle Paul spoke of God’s plan for the fulfillment of all creation: “For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:19-21, <span>rsv<\/span>). Scripture gives only a glimpse of the redemption of the whole creation. It speaks of new heavens and a new earth in which righteousness dwells (2 Pt 3:13). Those things that mar human existence and demonstrate human fallenness and sinfulness (i.e., depravity) will all pass away. God will make “all things new” (Rv 21:1-5), so the destiny of everything rests with God himself.<\/p>\n<p>Foreordination creates problems for theology and commonsense thinking, particularly in relation to human freedom and responsibility and that aspect of foreordination concerned with salvation. How can people be held responsible for their actions and decisions if those actions have been predetermined? To remove that difficulty, some have denied God’s foreordination as it relates to human freedom. In creating free beings, they argue, God must have limited his determination of things that “must” come to pass. Otherwise, free and responsible human activity has no meaning. Calvinism rejects such an argument, insisting that free activity is possible even though it is foreordained and foreknown.<\/p>\n<p>Denial of the doctrine of foreordination implies that God does not control his creation. If that were true, the existence and happenings in the universe, including human activity, would be determined either by something above or beyond God, or by occurrences whose ultimate causes are unknown. God’s providence and care revealed in the Bible and human experience make such a view untenable. Christian thought generally states that God foreordains and controls his creation and that humans are able to act freely and responsibly within that larger control. The apparent contradiction or paradox remains unresolved because there is a limit to human understanding.<\/p>\n<p class=\"h2\" id=\"ForeordinationinScripture\">Foreordination in Scripture<\/p>\n<p>There are many references to foreordination (including predestination, or election) and the related idea of foreknowledge in the Bible. Foreordination can be thought of as logically prior to foreknowledge, but there is no actual priority since both activities are eternal in God.<\/p>\n<p>Speaking of judgment to come upon Babylon, God said, “This is the purpose that is purposed concerning the whole earth; and this is the hand that is stretched out over all the nations. For the <span>Lord<\/span> of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (Is 14:26-27, <span>rsv<\/span>). God also declared that he has determined the end from the beginning. “My counsel shall stand, and I will accomplish all my purpose” (Is 46:10, <span>rsv<\/span>). Paul stated that the purpose of God is carried out “according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>; cf. Ps 119:89-91; Dn 4:35).<\/p>\n<p>With respect to human affairs, it is said that one’s life span is determined (Jb 14:5), that God’s concern extends to his creatures (Ps 104:14-30; Mt 10:29), and even the hairs on our heads are numbered (Mt 10:30). Furthermore, God’s plan extends to peoples and nations, for “he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation” (Acts 17:26, <span>rsv<\/span>).<\/p>\n<p>God knows and even uses people’s evil acts for his own ends. For example, although Joseph’s brothers sinned by selling him into slavery, Joseph later said, “As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Gn 50:20, <span>rsv<\/span>). Judas Iscariot betrayed Jesus, but God used that sinful intent. Jesus said, “For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” (Lk 22:22, <span>rsv<\/span>). On the day of Pentecost the apostle Peter said, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23, <span>rsv<\/span>; cf. 4:27-28). Paul refers to God’s determining authority over Pharaoh’s acts (Rom 9:17). Revelation 17:17 says, “God has put it into their hearts to carry out his purpose” (<span>rsv<\/span>). God, then, foreordains the events of nature and history, and even evil acts are subject to his control and are made to fulfill his purposes.<\/p>\n<p>Election of sinners to salvation through Christ is also included in God’s foreordination (Rom 8:28-39; cf. Acts 13:48; Phil 2:12-13; 1 Pt 2:9). God’s plan of salvation is grounded in his eternal love and good pleasure (Eph 1:3-14; Rom 5:6-11). The Christian is the recipient of God’s grace in that the believer knows God and is known (i.e., loved) by God (Gal 4:9). Both election and believers’ faith are part of the salvation process.<\/p>\n<p class=\"h2\" id=\"ForeordinationandProvidence\">Foreordination and Providence<\/p>\n<p>The doctrine of foreordination is implied in the doctrine of providence or God’s care. Providence is the working out of God’s plan for the world. God’s care and control of the whole creation point to his plan of redemption for man and woman made in his image. God sovereignly controls the events that take place in the world, but God is not responsible for sin. He created human beings who may say no to God as well as yes. That does not mean that God’s plan can be thwarted; it goes on in spite of opposition. God’s ultimate plan is being realized through all the events of human history, evil and good. Yet his sovereignty is not imposed arbitrarily. God is not a tyrant but rather is holy, loving, and righteous. His plan is carried out according to his nature, which is expressed in care and concern for the whole creation and in steadfast love for undeserving sinners.<\/p>\n<p>“Natural law” refers to the rules God has laid down (foreordained) to control the universe. What about destructive forces of nature, such as earthquakes, tornadoes, and hurricanes? Why are such apparent evils necessary in a world made and controlled by a loving God? It is no answer to suggest that God is unable to act or control nature fully. If life’s total meaning resided in the temporal, physical world, there might be reason for complaint. But considering the whole plan of God and his ultimate redemptive purpose, the answer takes on a different dimension. God’s ultimate purpose transcends the present life and centers in the fullness of the redemptive kingdom yet to be revealed (Rv 11:15; 21:1-4). The doctrine of foreordination is a great mystery, but it should be a source of joy and comfort to believers whose loving Lord has brought them to a knowledge of his great plan.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreknowledge.<\/p>","summary_ro":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","summary_en":"FOREORDINATION* Activity of God by which he establishes events and outcomes before they occur. In common usage, “foreordination” and the term “predestination” are synonymous. “Predestination” and “election,” however, specifically refer to the destiny of persons. Foreordination was referred to by many early church fathers and was a major emphasis in the theology of Augustine of Hippo (354–430). Augustine greatly influenced the Reformers, particularly John Calvin. Reformed theologians begin the...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29897,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter of Peter","title_en":"First Letter of Peter","content_ro":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","content_en":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","summary_ro":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","summary_en":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57998,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:9","title_en":"Study Note: Galateni 4:9","content_ro":"<p><strong>4:9<\/strong> <em>now that you know God:<\/em> Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • <em>why do you want to go back?<\/em> Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • <em>now that God knows you:<\/em> God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to circumcision, the Galatians would be returning to the same <em>useless spiritual principles of this world<\/em> that they had known under paganism. In both cases, one must work to satisfy an unyielding master.<\/p>","content_en":"<p><strong>4:9<\/strong> <em>now that you know God:<\/em> Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • <em>why do you want to go back?<\/em> Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • <em>now that God knows you:<\/em> God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to circumcision, the Galatians would be returning to the same <em>useless spiritual principles of this world<\/em> that they had known under paganism. In both cases, one must work to satisfy an unyielding master.<\/p>","summary_ro":"4:9 now that you know God: Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • why do you want to go back? Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • now that God knows you: God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to c...","summary_en":"4:9 now that you know God: Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • why do you want to go back? Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • now that God knows you: God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to c...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85624,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:9","title_en":"Study Note: Galateni 4:9","content_ro":"<p><strong>4:9<\/strong> <em>now that you know God:<\/em> Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • <em>why do you want to go back?<\/em> Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • <em>now that God knows you:<\/em> God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to circumcision, the Galatians would be returning to the same <em>useless spiritual principles of this world<\/em> that they had known under paganism. In both cases, one must work to satisfy an unyielding master.<\/p>","content_en":"<p><strong>4:9<\/strong> <em>now that you know God:<\/em> Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • <em>why do you want to go back?<\/em> Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • <em>now that God knows you:<\/em> God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to circumcision, the Galatians would be returning to the same <em>useless spiritual principles of this world<\/em> that they had known under paganism. In both cases, one must work to satisfy an unyielding master.<\/p>","summary_ro":"4:9 now that you know God: Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • why do you want to go back? Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • now that God knows you: God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to c...","summary_en":"4:9 now that you know God: Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • why do you want to go back? Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • now that God knows you: God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to c...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113250,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:9","title_en":"Study Note: Galateni 4:9","content_ro":"<p><strong>4:9<\/strong> <em>now that you know God:<\/em> Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • <em>why do you want to go back?<\/em> Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • <em>now that God knows you:<\/em> God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to circumcision, the Galatians would be returning to the same <em>useless spiritual principles of this world<\/em> that they had known under paganism. In both cases, one must work to satisfy an unyielding master.<\/p>","content_en":"<p><strong>4:9<\/strong> <em>now that you know God:<\/em> Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • <em>why do you want to go back?<\/em> Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • <em>now that God knows you:<\/em> God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to circumcision, the Galatians would be returning to the same <em>useless spiritual principles of this world<\/em> that they had known under paganism. In both cases, one must work to satisfy an unyielding master.<\/p>","summary_ro":"4:9 now that you know God: Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • why do you want to go back? Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • now that God knows you: God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to c...","summary_en":"4:9 now that you know God: Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • why do you want to go back? Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • now that God knows you: God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to c...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:9","title_en":"Study Note: Galateni 4:9","content_ro":"<p><strong>4:9<\/strong> <em>now that you know God:<\/em> Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • <em>why do you want to go back?<\/em> Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • <em>now that God knows you:<\/em> God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to circumcision, the Galatians would be returning to the same <em>useless spiritual principles of this world<\/em> that they had known under paganism. In both cases, one must work to satisfy an unyielding master.<\/p>","content_en":"<p><strong>4:9<\/strong> <em>now that you know God:<\/em> Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • <em>why do you want to go back?<\/em> Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • <em>now that God knows you:<\/em> God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to circumcision, the Galatians would be returning to the same <em>useless spiritual principles of this world<\/em> that they had known under paganism. In both cases, one must work to satisfy an unyielding master.<\/p>","summary_ro":"4:9 now that you know God: Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • why do you want to go back? Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • now that God knows you: God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to c...","summary_en":"4:9 now that you know God: Christians have a relationship with God that is like a child to a parent rather than a slave to a master (4:5-7). • why do you want to go back? Paul was perplexed (cp. 4:19-20) that Christians who had this standing would want to return to their old life of slavery. • now that God knows you: God is the agent of salvation and had taken the initiative in laying their souls bare (cp. Ps 139:1-6, 23-24; Luke 2:34-35; Heb 4:12) and forgiving them freely. • By turning to c...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":57999,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:10","title_en":"Study Note: Galateni 4:10","content_ro":"<p><strong>4:10-11<\/strong> Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.<\/p>","content_en":"<p><strong>4:10-11<\/strong> Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.<\/p>","summary_ro":"4:10-11 Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.","summary_en":"4:10-11 Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85625,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:10","title_en":"Study Note: Galateni 4:10","content_ro":"<p><strong>4:10-11<\/strong> Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.<\/p>","content_en":"<p><strong>4:10-11<\/strong> Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.<\/p>","summary_ro":"4:10-11 Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.","summary_en":"4:10-11 Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113251,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:10","title_en":"Study Note: Galateni 4:10","content_ro":"<p><strong>4:10-11<\/strong> Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.<\/p>","content_en":"<p><strong>4:10-11<\/strong> Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.<\/p>","summary_ro":"4:10-11 Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.","summary_en":"4:10-11 Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140877,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:10","title_en":"Study Note: Galateni 4:10","content_ro":"<p><strong>4:10-11<\/strong> Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.<\/p>","content_en":"<p><strong>4:10-11<\/strong> Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.<\/p>","summary_ro":"4:10-11 Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.","summary_en":"4:10-11 Circumcision was not the Galatians’ only attempt to follow the law; it was one example of a whole way of thinking. They had also begun celebrating the Jewish festivals, thinking that it would make them more acceptable to God. To Paul, it was another indication that they did not understand, or had turned their backs on, the Good News of God’s grace through Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66570,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94196,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121822,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149448,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":58000,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:11","title_en":"Study Note: Galateni 4:11","content_ro":"<p><strong>4:11<\/strong> <em>I fear for you:<\/em> The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s <em>hard work<\/em> would have been <em>for nothing<\/em>. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.<\/p>","content_en":"<p><strong>4:11<\/strong> <em>I fear for you:<\/em> The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s <em>hard work<\/em> would have been <em>for nothing<\/em>. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.<\/p>","summary_ro":"4:11 I fear for you: The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s hard work would have been for nothing. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.","summary_en":"4:11 I fear for you: The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s hard work would have been for nothing. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85626,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:11","title_en":"Study Note: Galateni 4:11","content_ro":"<p><strong>4:11<\/strong> <em>I fear for you:<\/em> The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s <em>hard work<\/em> would have been <em>for nothing<\/em>. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.<\/p>","content_en":"<p><strong>4:11<\/strong> <em>I fear for you:<\/em> The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s <em>hard work<\/em> would have been <em>for nothing<\/em>. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.<\/p>","summary_ro":"4:11 I fear for you: The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s hard work would have been for nothing. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.","summary_en":"4:11 I fear for you: The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s hard work would have been for nothing. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113252,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:11","title_en":"Study Note: Galateni 4:11","content_ro":"<p><strong>4:11<\/strong> <em>I fear for you:<\/em> The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s <em>hard work<\/em> would have been <em>for nothing<\/em>. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.<\/p>","content_en":"<p><strong>4:11<\/strong> <em>I fear for you:<\/em> The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s <em>hard work<\/em> would have been <em>for nothing<\/em>. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.<\/p>","summary_ro":"4:11 I fear for you: The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s hard work would have been for nothing. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.","summary_en":"4:11 I fear for you: The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s hard work would have been for nothing. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:11","title_en":"Study Note: Galateni 4:11","content_ro":"<p><strong>4:11<\/strong> <em>I fear for you:<\/em> The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s <em>hard work<\/em> would have been <em>for nothing<\/em>. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.<\/p>","content_en":"<p><strong>4:11<\/strong> <em>I fear for you:<\/em> The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s <em>hard work<\/em> would have been <em>for nothing<\/em>. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.<\/p>","summary_ro":"4:11 I fear for you: The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s hard work would have been for nothing. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.","summary_en":"4:11 I fear for you: The Galatians were in danger of turning away from Christ by relying upon the law. If they did, Paul’s hard work would have been for nothing. The Good News would have done them no good (cp. Heb 6:4-6; 2 Pet 2:20-22). See Acts 13:44–14:24 for a description of Paul’s work for the sake of the Christians in that region.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":58001,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:12","title_en":"Study Note: Galateni 4:12","content_ro":"<p><strong>4:12-20<\/strong> Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.<\/p>","content_en":"<p><strong>4:12-20<\/strong> Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.<\/p>","summary_ro":"4:12-20 Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.","summary_en":"4:12-20 Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58002,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:12","title_en":"Study Note: Galateni 4:12","content_ro":"<p><strong>4:12<\/strong> <em>live as I do:<\/em> Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • <em>You did not mistreat me:<\/em> Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.<\/p>","content_en":"<p><strong>4:12<\/strong> <em>live as I do:<\/em> Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • <em>You did not mistreat me:<\/em> Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.<\/p>","summary_ro":"4:12 live as I do: Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • You did not mistreat me: Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.","summary_en":"4:12 live as I do: Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • You did not mistreat me: Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85627,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:12","title_en":"Study Note: Galateni 4:12","content_ro":"<p><strong>4:12-20<\/strong> Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.<\/p>","content_en":"<p><strong>4:12-20<\/strong> Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.<\/p>","summary_ro":"4:12-20 Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.","summary_en":"4:12-20 Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85628,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:12","title_en":"Study Note: Galateni 4:12","content_ro":"<p><strong>4:12<\/strong> <em>live as I do:<\/em> Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • <em>You did not mistreat me:<\/em> Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.<\/p>","content_en":"<p><strong>4:12<\/strong> <em>live as I do:<\/em> Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • <em>You did not mistreat me:<\/em> Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.<\/p>","summary_ro":"4:12 live as I do: Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • You did not mistreat me: Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.","summary_en":"4:12 live as I do: Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • You did not mistreat me: Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113253,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:12","title_en":"Study Note: Galateni 4:12","content_ro":"<p><strong>4:12-20<\/strong> Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.<\/p>","content_en":"<p><strong>4:12-20<\/strong> Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.<\/p>","summary_ro":"4:12-20 Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.","summary_en":"4:12-20 Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113254,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:12","title_en":"Study Note: Galateni 4:12","content_ro":"<p><strong>4:12<\/strong> <em>live as I do:<\/em> Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • <em>You did not mistreat me:<\/em> Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.<\/p>","content_en":"<p><strong>4:12<\/strong> <em>live as I do:<\/em> Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • <em>You did not mistreat me:<\/em> Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.<\/p>","summary_ro":"4:12 live as I do: Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • You did not mistreat me: Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.","summary_en":"4:12 live as I do: Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • You did not mistreat me: Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140879,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:12","title_en":"Study Note: Galateni 4:12","content_ro":"<p><strong>4:12-20<\/strong> Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.<\/p>","content_en":"<p><strong>4:12-20<\/strong> Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.<\/p>","summary_ro":"4:12-20 Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.","summary_en":"4:12-20 Turning aside from scriptural arguments, Paul appeals personally to the Galatians by reminding them of their close relationship with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:12","title_en":"Study Note: Galateni 4:12","content_ro":"<p><strong>4:12<\/strong> <em>live as I do:<\/em> Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • <em>You did not mistreat me:<\/em> Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.<\/p>","content_en":"<p><strong>4:12<\/strong> <em>live as I do:<\/em> Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • <em>You did not mistreat me:<\/em> Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.<\/p>","summary_ro":"4:12 live as I do: Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • You did not mistreat me: Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.","summary_en":"4:12 live as I do: Paul, the scrupulous Jew, abandoned his own efforts at righteousness and received the free grace of God in Christ. Now he calls these Gentiles to adopt his position rather than take on the practices he had abandoned. Paul’s exhortations throughout the rest of the letter (4:12–6:10) grow out of this single command. • You did not mistreat me: Likewise, the Galatians should not mistreat Paul now but should continue in their warm acceptance of his ministry and message.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":13104,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Galatians","title_en":"Letter to the Galatians","content_ro":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","content_en":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","summary_ro":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","summary_en":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14587,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29152,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Paul, the Apostle","title_en":"Paul, the Apostle","content_ro":"<h3>PAUL, T<span>he Apostle<\/span><\/h3>\n<p>Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\n<p>Preview<\/p>\n<p>• Family and Cultural Background<\/p>\n<p>• Education<\/p>\n<p>• Saul the Persecutor<\/p>\n<p>• Conversion and Calling<\/p>\n<p>• Preparation for Ministry<\/p>\n<p>• Sent Out from Antioch<\/p>\n<p>• Traveling with Barnabas<\/p>\n<p>• The Council of Jerusalem<\/p>\n<p>• Further Travel<\/p>\n<p>• Labor in the Gospel<\/p>\n<p>• The Arrest in Jerusalem<\/p>\n<p>• Voyage and Stay in Rome<\/p>\n<p>• Final Years and Martyrdom<\/p>\n<p class=\"h2\" id=\"FamilyandCulturalBackground\">Family and Cultural Background<\/p>\n<p>Paul was born around <span>AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\n<p>From religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\n<p>Jews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 <span>BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\n<p>Paul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\n<p class=\"h2\" id=\"Education\">Education<\/p>\n<p>Although born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\n<p>While Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (<span>AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\n<p class=\"h2\" id=\"SaulthePersecutor\">Saul the Persecutor<\/p>\n<p>Shortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, <span>niv<\/span>).<\/p>\n<p>At Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\n<p class=\"h2\" id=\"ConversionandCalling\">Conversion and Calling<\/p>\n<p>Paul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. <span>AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\n<p>At that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\n<p class=\"h2\" id=\"PreparationforMinistry\">Preparation for Ministry<\/p>\n<p>Then began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\n<p>At first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\n<p>The end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\n<p class=\"h2\" id=\"SentOutfromAntioch\">Sent Out from Antioch<\/p>\n<p>The church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\n<p>Barnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\n<p>Beginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\n<p class=\"h2\" id=\"TravelingwithBarnabas\">Traveling with Barnabas<\/p>\n<p>Arriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\n<p>Paul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\n<p>Paul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\n<p>The success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\n<p>It was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\n<p>After making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\n<p class=\"h2\" id=\"TheCouncilofJerusalem\">The Council of Jerusalem<\/p>\n<p>The Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\n<p>The church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (<span>AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\n<p>After this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, <span>rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, <span>rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\n<p>Later, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\n<p class=\"h2\" id=\"FurtherTravel\">Further Travel<\/p>\n<p>Paul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\n<p>Beginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\n<p>It is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\n<p>Philippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\n<p>At Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\n<p>Paul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\n<p>The Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\n<p>In Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from <span>AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\n<p>Accompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\n<p class=\"h2\" id=\"LaborintheGospel\">Labor in the Gospel<\/p>\n<p>A Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\n<p>Paul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\n<p>The work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\n<p>During his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (<span>AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\n<p>After his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (<span>AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\n<p>The time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about <span>AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\n<p>A three-month winter stay in Corinth (<span>AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\n<p class=\"h2\" id=\"TheArrestinJerusalem\">The Arrest in Jerusalem<\/p>\n<p>Paul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\n<p>The travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring <span>AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\n<p>Parting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\n<p>In Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\n<p>Paul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of <span>AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\n<p>The whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\n<p>This meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (<span>AD<\/span> 56, vv 10-11).<\/p>\n<p>In the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\n<p class=\"h2\" id=\"VoyageandStayinRome\">Voyage and Stay in Rome<\/p>\n<p>To plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (<span>AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\n<p>Luke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of <span>AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\n<p>Luke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in <span>AD<\/span> 61.<\/p>\n<p class=\"h2\" id=\"FinalYearsandMartyrdom\">Final Years and Martyrdom<\/p>\n<p>It is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (<em>Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\n<p>If Paul went to Spain, he may have been there when Rome was burned on July 19, <span>AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (<span>AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\n<p>From here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (<span>AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\n<p>It was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\n<p>The apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, <span>rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\n<p>Nothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of <span>AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, <span>rsv<\/span>).<\/p>","content_en":"<h3>PAUL, T<span>he Apostle<\/span><\/h3>\n<p>Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\n<p>Preview<\/p>\n<p>• Family and Cultural Background<\/p>\n<p>• Education<\/p>\n<p>• Saul the Persecutor<\/p>\n<p>• Conversion and Calling<\/p>\n<p>• Preparation for Ministry<\/p>\n<p>• Sent Out from Antioch<\/p>\n<p>• Traveling with Barnabas<\/p>\n<p>• The Council of Jerusalem<\/p>\n<p>• Further Travel<\/p>\n<p>• Labor in the Gospel<\/p>\n<p>• The Arrest in Jerusalem<\/p>\n<p>• Voyage and Stay in Rome<\/p>\n<p>• Final Years and Martyrdom<\/p>\n<p class=\"h2\" id=\"FamilyandCulturalBackground\">Family and Cultural Background<\/p>\n<p>Paul was born around <span>AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\n<p>From religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\n<p>Jews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 <span>BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\n<p>Paul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\n<p class=\"h2\" id=\"Education\">Education<\/p>\n<p>Although born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\n<p>While Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (<span>AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\n<p class=\"h2\" id=\"SaulthePersecutor\">Saul the Persecutor<\/p>\n<p>Shortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, <span>niv<\/span>).<\/p>\n<p>At Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\n<p class=\"h2\" id=\"ConversionandCalling\">Conversion and Calling<\/p>\n<p>Paul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. <span>AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\n<p>At that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\n<p class=\"h2\" id=\"PreparationforMinistry\">Preparation for Ministry<\/p>\n<p>Then began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\n<p>At first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\n<p>The end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\n<p class=\"h2\" id=\"SentOutfromAntioch\">Sent Out from Antioch<\/p>\n<p>The church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\n<p>Barnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\n<p>Beginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\n<p class=\"h2\" id=\"TravelingwithBarnabas\">Traveling with Barnabas<\/p>\n<p>Arriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\n<p>Paul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\n<p>Paul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\n<p>The success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\n<p>It was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\n<p>After making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\n<p class=\"h2\" id=\"TheCouncilofJerusalem\">The Council of Jerusalem<\/p>\n<p>The Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\n<p>The church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (<span>AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\n<p>After this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, <span>rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, <span>rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\n<p>Later, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\n<p class=\"h2\" id=\"FurtherTravel\">Further Travel<\/p>\n<p>Paul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\n<p>Beginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\n<p>It is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\n<p>Philippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\n<p>At Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\n<p>Paul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\n<p>The Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\n<p>In Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from <span>AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\n<p>Accompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\n<p class=\"h2\" id=\"LaborintheGospel\">Labor in the Gospel<\/p>\n<p>A Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\n<p>Paul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\n<p>The work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\n<p>During his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (<span>AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\n<p>After his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (<span>AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\n<p>The time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about <span>AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\n<p>A three-month winter stay in Corinth (<span>AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\n<p class=\"h2\" id=\"TheArrestinJerusalem\">The Arrest in Jerusalem<\/p>\n<p>Paul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\n<p>The travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring <span>AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\n<p>Parting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\n<p>In Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\n<p>Paul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of <span>AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\n<p>The whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\n<p>This meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (<span>AD<\/span> 56, vv 10-11).<\/p>\n<p>In the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\n<p class=\"h2\" id=\"VoyageandStayinRome\">Voyage and Stay in Rome<\/p>\n<p>To plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (<span>AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\n<p>Luke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of <span>AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\n<p>Luke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in <span>AD<\/span> 61.<\/p>\n<p class=\"h2\" id=\"FinalYearsandMartyrdom\">Final Years and Martyrdom<\/p>\n<p>It is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (<em>Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\n<p>If Paul went to Spain, he may have been there when Rome was burned on July 19, <span>AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (<span>AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\n<p>From here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (<span>AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\n<p>It was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\n<p>The apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, <span>rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\n<p>Nothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of <span>AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, <span>rsv<\/span>).<\/p>","summary_ro":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","summary_en":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29646,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perga","title_en":"Perga","content_ro":"<h3>PERGA<\/h3>\n<p>City probably of very early Greek origin and the religious capital of ancient Pamphylia. In the second century <span>BC<\/span>, the Romans overthrew a Syrian garrison there, and thereafter the city apparently had a substantial degree of independence from external control.<\/p>\n<p>On their first missionary journey, Paul and his colleagues passed through the city on their way to Pisidian Antioch. The Acts of the Apostles reports no preaching activity on that occasion but notes only that it was at Perga that John Mark left his companions and returned to Jerusalem (Acts 13:13-14).<\/p>\n<p>If we assume that Luke would have recorded the fact that Paul had preached during this visit, we can only speculate why he did not do so. The presence nearby of a renowned temple of Artemis, an Anatolian nature goddess, would surely have challenged rather than deterred him. The apostle may have been ill (some commentators suggest a possible connection with the reference in Gal 4:13), but in that case we might have expected Barnabas to have taken his place. It has been suggested that at this point the group had disagreed about outreach to and acceptance of Gentiles, and that it was his differences with Paul (and perhaps his resentment at the latter’s leadership) that precipitated John Mark’s departure.<\/p>\n<p>On the homeward journey, however, Paul and Barnabas “preached the word in Perga” before going on down to Attalia, where they took a ship to Antioch of Syria (Acts 14:25-26). The results from that preaching are not known, but it is evident that Christianity did not flourish in Perga, as it did in other cities of Asia Minor.<\/p>","content_en":"<h3>PERGA<\/h3>\n<p>City probably of very early Greek origin and the religious capital of ancient Pamphylia. In the second century <span>BC<\/span>, the Romans overthrew a Syrian garrison there, and thereafter the city apparently had a substantial degree of independence from external control.<\/p>\n<p>On their first missionary journey, Paul and his colleagues passed through the city on their way to Pisidian Antioch. The Acts of the Apostles reports no preaching activity on that occasion but notes only that it was at Perga that John Mark left his companions and returned to Jerusalem (Acts 13:13-14).<\/p>\n<p>If we assume that Luke would have recorded the fact that Paul had preached during this visit, we can only speculate why he did not do so. The presence nearby of a renowned temple of Artemis, an Anatolian nature goddess, would surely have challenged rather than deterred him. The apostle may have been ill (some commentators suggest a possible connection with the reference in Gal 4:13), but in that case we might have expected Barnabas to have taken his place. It has been suggested that at this point the group had disagreed about outreach to and acceptance of Gentiles, and that it was his differences with Paul (and perhaps his resentment at the latter’s leadership) that precipitated John Mark’s departure.<\/p>\n<p>On the homeward journey, however, Paul and Barnabas “preached the word in Perga” before going on down to Attalia, where they took a ship to Antioch of Syria (Acts 14:25-26). The results from that preaching are not known, but it is evident that Christianity did not flourish in Perga, as it did in other cities of Asia Minor.<\/p>","summary_ro":"PERGA City probably of very early Greek origin and the religious capital of ancient Pamphylia. In the second century BC, the Romans overthrew a Syrian garrison there, and thereafter the city apparently had a substantial degree of independence from external control. On their first missionary journey, Paul and his colleagues passed through the city on their way to Pisidian Antioch. The Acts of the Apostles reports no preaching activity on that occasion but notes only that it was at Perga that J...","summary_en":"PERGA City probably of very early Greek origin and the religious capital of ancient Pamphylia. In the second century BC, the Romans overthrew a Syrian garrison there, and thereafter the city apparently had a substantial degree of independence from external control. On their first missionary journey, Paul and his colleagues passed through the city on their way to Pisidian Antioch. The Acts of the Apostles reports no preaching activity on that occasion but notes only that it was at Perga that J...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:13","title_en":"Study Note: Galateni 4:13","content_ro":"<p><strong>4:13-14<\/strong> <em>I was sick:<\/em> Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s <em>condition<\/em> was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally <em>angel<\/em><em>;<\/em> Greek <em>angelos<\/em>). • <em>or even Christ Jesus himself:<\/em> Cp. Luke 10:16.<\/p>","content_en":"<p><strong>4:13-14<\/strong> <em>I was sick:<\/em> Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s <em>condition<\/em> was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally <em>angel<\/em><em>;<\/em> Greek <em>angelos<\/em>). • <em>or even Christ Jesus himself:<\/em> Cp. Luke 10:16.<\/p>","summary_ro":"4:13-14 I was sick: Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s condition was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally angel; Greek angelos). • or even Christ Jesus himself: ...","summary_en":"4:13-14 I was sick: Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s condition was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally angel; Greek angelos). • or even Christ Jesus himself: ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85629,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:13","title_en":"Study Note: Galateni 4:13","content_ro":"<p><strong>4:13-14<\/strong> <em>I was sick:<\/em> Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s <em>condition<\/em> was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally <em>angel<\/em><em>;<\/em> Greek <em>angelos<\/em>). • <em>or even Christ Jesus himself:<\/em> Cp. Luke 10:16.<\/p>","content_en":"<p><strong>4:13-14<\/strong> <em>I was sick:<\/em> Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s <em>condition<\/em> was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally <em>angel<\/em><em>;<\/em> Greek <em>angelos<\/em>). • <em>or even Christ Jesus himself:<\/em> Cp. Luke 10:16.<\/p>","summary_ro":"4:13-14 I was sick: Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s condition was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally angel; Greek angelos). • or even Christ Jesus himself: ...","summary_en":"4:13-14 I was sick: Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s condition was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally angel; Greek angelos). • or even Christ Jesus himself: ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113255,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:13","title_en":"Study Note: Galateni 4:13","content_ro":"<p><strong>4:13-14<\/strong> <em>I was sick:<\/em> Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s <em>condition<\/em> was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally <em>angel<\/em><em>;<\/em> Greek <em>angelos<\/em>). • <em>or even Christ Jesus himself:<\/em> Cp. Luke 10:16.<\/p>","content_en":"<p><strong>4:13-14<\/strong> <em>I was sick:<\/em> Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s <em>condition<\/em> was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally <em>angel<\/em><em>;<\/em> Greek <em>angelos<\/em>). • <em>or even Christ Jesus himself:<\/em> Cp. Luke 10:16.<\/p>","summary_ro":"4:13-14 I was sick: Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s condition was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally angel; Greek angelos). • or even Christ Jesus himself: ...","summary_en":"4:13-14 I was sick: Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s condition was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally angel; Greek angelos). • or even Christ Jesus himself: ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140881,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:13","title_en":"Study Note: Galateni 4:13","content_ro":"<p><strong>4:13-14<\/strong> <em>I was sick:<\/em> Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s <em>condition<\/em> was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally <em>angel<\/em><em>;<\/em> Greek <em>angelos<\/em>). • <em>or even Christ Jesus himself:<\/em> Cp. Luke 10:16.<\/p>","content_en":"<p><strong>4:13-14<\/strong> <em>I was sick:<\/em> Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s <em>condition<\/em> was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally <em>angel<\/em><em>;<\/em> Greek <em>angelos<\/em>). • <em>or even Christ Jesus himself:<\/em> Cp. Luke 10:16.<\/p>","summary_ro":"4:13-14 I was sick: Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s condition was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally angel; Greek angelos). • or even Christ Jesus himself: ...","summary_en":"4:13-14 I was sick: Paul might have had a chronic physical ailment, but it is not certain what it was (cp. 2 Cor 12:7). Paul’s condition was serious and apparently caused difficulty or even offense to the new church in Galatia. Physical trouble was often regarded by both Jews and Gentiles as a sign of God’s judgment (cp. John 9:1-2; Acts 28:4). The Galatians saw past Paul’s outward condition and received him as God’s messenger (literally angel; Greek angelos). • or even Christ Jesus himself: ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":58004,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:15","title_en":"Study Note: Galateni 4:15","content_ro":"<p><strong>4:15<\/strong> The Galatians had been <em>joyful and grateful<\/em> in response to Paul’s preaching of the Good News. • <em>your own eyes:<\/em> Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using <em>eyes<\/em> as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians <em>would have . . . given<\/em> him their most valuable possession.<\/p>","content_en":"<p><strong>4:15<\/strong> The Galatians had been <em>joyful and grateful<\/em> in response to Paul’s preaching of the Good News. • <em>your own eyes:<\/em> Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using <em>eyes<\/em> as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians <em>would have . . . given<\/em> him their most valuable possession.<\/p>","summary_ro":"4:15 The Galatians had been joyful and grateful in response to Paul’s preaching of the Good News. • your own eyes: Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using eyes as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians would have . . . given him their most valuable possession.","summary_en":"4:15 The Galatians had been joyful and grateful in response to Paul’s preaching of the Good News. • your own eyes: Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using eyes as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians would have . . . given him their most valuable possession.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85630,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:15","title_en":"Study Note: Galateni 4:15","content_ro":"<p><strong>4:15<\/strong> The Galatians had been <em>joyful and grateful<\/em> in response to Paul’s preaching of the Good News. • <em>your own eyes:<\/em> Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using <em>eyes<\/em> as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians <em>would have . . . given<\/em> him their most valuable possession.<\/p>","content_en":"<p><strong>4:15<\/strong> The Galatians had been <em>joyful and grateful<\/em> in response to Paul’s preaching of the Good News. • <em>your own eyes:<\/em> Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using <em>eyes<\/em> as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians <em>would have . . . given<\/em> him their most valuable possession.<\/p>","summary_ro":"4:15 The Galatians had been joyful and grateful in response to Paul’s preaching of the Good News. • your own eyes: Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using eyes as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians would have . . . given him their most valuable possession.","summary_en":"4:15 The Galatians had been joyful and grateful in response to Paul’s preaching of the Good News. • your own eyes: Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using eyes as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians would have . . . given him their most valuable possession.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113256,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:15","title_en":"Study Note: Galateni 4:15","content_ro":"<p><strong>4:15<\/strong> The Galatians had been <em>joyful and grateful<\/em> in response to Paul’s preaching of the Good News. • <em>your own eyes:<\/em> Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using <em>eyes<\/em> as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians <em>would have . . . given<\/em> him their most valuable possession.<\/p>","content_en":"<p><strong>4:15<\/strong> The Galatians had been <em>joyful and grateful<\/em> in response to Paul’s preaching of the Good News. • <em>your own eyes:<\/em> Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using <em>eyes<\/em> as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians <em>would have . . . given<\/em> him their most valuable possession.<\/p>","summary_ro":"4:15 The Galatians had been joyful and grateful in response to Paul’s preaching of the Good News. • your own eyes: Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using eyes as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians would have . . . given him their most valuable possession.","summary_en":"4:15 The Galatians had been joyful and grateful in response to Paul’s preaching of the Good News. • your own eyes: Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using eyes as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians would have . . . given him their most valuable possession.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:15","title_en":"Study Note: Galateni 4:15","content_ro":"<p><strong>4:15<\/strong> The Galatians had been <em>joyful and grateful<\/em> in response to Paul’s preaching of the Good News. • <em>your own eyes:<\/em> Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using <em>eyes<\/em> as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians <em>would have . . . given<\/em> him their most valuable possession.<\/p>","content_en":"<p><strong>4:15<\/strong> The Galatians had been <em>joyful and grateful<\/em> in response to Paul’s preaching of the Good News. • <em>your own eyes:<\/em> Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using <em>eyes<\/em> as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians <em>would have . . . given<\/em> him their most valuable possession.<\/p>","summary_ro":"4:15 The Galatians had been joyful and grateful in response to Paul’s preaching of the Good News. • your own eyes: Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using eyes as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians would have . . . given him their most valuable possession.","summary_en":"4:15 The Galatians had been joyful and grateful in response to Paul’s preaching of the Good News. • your own eyes: Some conclude from this phrase that Paul’s eyes were diseased, but Paul might have been using eyes as a word-picture of a precious asset (cp. Deut 32:10; Ps 17:8; Matt 18:9). In their gratitude to Paul for the message of good news, the Galatians would have . . . given him their most valuable possession.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":58005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:16","title_en":"Study Note: Galateni 4:16","content_ro":"<p><strong>4:16<\/strong> The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.<\/p>","content_en":"<p><strong>4:16<\/strong> The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.<\/p>","summary_ro":"4:16 The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.","summary_en":"4:16 The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85631,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:16","title_en":"Study Note: Galateni 4:16","content_ro":"<p><strong>4:16<\/strong> The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.<\/p>","content_en":"<p><strong>4:16<\/strong> The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.<\/p>","summary_ro":"4:16 The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.","summary_en":"4:16 The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113257,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:16","title_en":"Study Note: Galateni 4:16","content_ro":"<p><strong>4:16<\/strong> The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.<\/p>","content_en":"<p><strong>4:16<\/strong> The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.<\/p>","summary_ro":"4:16 The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.","summary_en":"4:16 The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:16","title_en":"Study Note: Galateni 4:16","content_ro":"<p><strong>4:16<\/strong> The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.<\/p>","content_en":"<p><strong>4:16<\/strong> The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.<\/p>","summary_ro":"4:16 The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.","summary_en":"4:16 The contrast couldn’t be greater between the Galatians’ acceptance of Paul and his message at the beginning of their Christian life, and their current suspicion or even rejection of him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":58006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:17","title_en":"Study Note: Galateni 4:17","content_ro":"<p><strong>4:17<\/strong> <em>are so eager:<\/em> The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated <em>will pay attention<\/em> and “is eager” (4:18). • <em>They are trying to shut you off from me:<\/em> Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on them as interpreters of the law.<\/p>","content_en":"<p><strong>4:17<\/strong> <em>are so eager:<\/em> The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated <em>will pay attention<\/em> and “is eager” (4:18). • <em>They are trying to shut you off from me:<\/em> Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on them as interpreters of the law.<\/p>","summary_ro":"4:17 are so eager: The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated will pay attention and “is eager” (4:18). • They are trying to shut you off from me: Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on...","summary_en":"4:17 are so eager: The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated will pay attention and “is eager” (4:18). • They are trying to shut you off from me: Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85632,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:17","title_en":"Study Note: Galateni 4:17","content_ro":"<p><strong>4:17<\/strong> <em>are so eager:<\/em> The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated <em>will pay attention<\/em> and “is eager” (4:18). • <em>They are trying to shut you off from me:<\/em> Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on them as interpreters of the law.<\/p>","content_en":"<p><strong>4:17<\/strong> <em>are so eager:<\/em> The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated <em>will pay attention<\/em> and “is eager” (4:18). • <em>They are trying to shut you off from me:<\/em> Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on them as interpreters of the law.<\/p>","summary_ro":"4:17 are so eager: The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated will pay attention and “is eager” (4:18). • They are trying to shut you off from me: Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on...","summary_en":"4:17 are so eager: The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated will pay attention and “is eager” (4:18). • They are trying to shut you off from me: Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113258,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:17","title_en":"Study Note: Galateni 4:17","content_ro":"<p><strong>4:17<\/strong> <em>are so eager:<\/em> The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated <em>will pay attention<\/em> and “is eager” (4:18). • <em>They are trying to shut you off from me:<\/em> Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on them as interpreters of the law.<\/p>","content_en":"<p><strong>4:17<\/strong> <em>are so eager:<\/em> The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated <em>will pay attention<\/em> and “is eager” (4:18). • <em>They are trying to shut you off from me:<\/em> Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on them as interpreters of the law.<\/p>","summary_ro":"4:17 are so eager: The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated will pay attention and “is eager” (4:18). • They are trying to shut you off from me: Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on...","summary_en":"4:17 are so eager: The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated will pay attention and “is eager” (4:18). • They are trying to shut you off from me: Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140884,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:17","title_en":"Study Note: Galateni 4:17","content_ro":"<p><strong>4:17<\/strong> <em>are so eager:<\/em> The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated <em>will pay attention<\/em> and “is eager” (4:18). • <em>They are trying to shut you off from me:<\/em> Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on them as interpreters of the law.<\/p>","content_en":"<p><strong>4:17<\/strong> <em>are so eager:<\/em> The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated <em>will pay attention<\/em> and “is eager” (4:18). • <em>They are trying to shut you off from me:<\/em> Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on them as interpreters of the law.<\/p>","summary_ro":"4:17 are so eager: The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated will pay attention and “is eager” (4:18). • They are trying to shut you off from me: Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on...","summary_en":"4:17 are so eager: The Greek word can have the positive meaning of zeal and eagerness or the negative meaning of jealousy and envy. The same word is also translated will pay attention and “is eager” (4:18). • They are trying to shut you off from me: Perhaps the Judaizers were so eager because they envied the Galatians’ devotion to Paul and wanted it for themselves (cp. 2 Corinthians; see also Luke 11:46-52). Another possibility is that the Judaizers wanted the Galatians to become dependent on...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":58007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:18","title_en":"Study Note: Galateni 4:18","content_ro":"<p><strong>4:18<\/strong> Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated <em>It is good to be always sought eagerly for good things, and not just when I’m with you.<\/em> In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.<\/p>","content_en":"<p><strong>4:18<\/strong> Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated <em>It is good to be always sought eagerly for good things, and not just when I’m with you.<\/em> In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.<\/p>","summary_ro":"4:18 Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated It is good to be always sought eagerly for good things, and not just when I’m with you. In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.","summary_en":"4:18 Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated It is good to be always sought eagerly for good things, and not just when I’m with you. In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85633,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:18","title_en":"Study Note: Galateni 4:18","content_ro":"<p><strong>4:18<\/strong> Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated <em>It is good to be always sought eagerly for good things, and not just when I’m with you.<\/em> In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.<\/p>","content_en":"<p><strong>4:18<\/strong> Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated <em>It is good to be always sought eagerly for good things, and not just when I’m with you.<\/em> In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.<\/p>","summary_ro":"4:18 Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated It is good to be always sought eagerly for good things, and not just when I’m with you. In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.","summary_en":"4:18 Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated It is good to be always sought eagerly for good things, and not just when I’m with you. In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113259,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:18","title_en":"Study Note: Galateni 4:18","content_ro":"<p><strong>4:18<\/strong> Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated <em>It is good to be always sought eagerly for good things, and not just when I’m with you.<\/em> In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.<\/p>","content_en":"<p><strong>4:18<\/strong> Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated <em>It is good to be always sought eagerly for good things, and not just when I’m with you.<\/em> In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.<\/p>","summary_ro":"4:18 Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated It is good to be always sought eagerly for good things, and not just when I’m with you. In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.","summary_en":"4:18 Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated It is good to be always sought eagerly for good things, and not just when I’m with you. In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140885,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:18","title_en":"Study Note: Galateni 4:18","content_ro":"<p><strong>4:18<\/strong> Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated <em>It is good to be always sought eagerly for good things, and not just when I’m with you.<\/em> In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.<\/p>","content_en":"<p><strong>4:18<\/strong> Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated <em>It is good to be always sought eagerly for good things, and not just when I’m with you.<\/em> In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.<\/p>","summary_ro":"4:18 Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated It is good to be always sought eagerly for good things, and not just when I’m with you. In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.","summary_en":"4:18 Paul’s statement might mean that it was fine for people to seek the Galatians’ loyalty, but those other teachers were not in fact eager to do good things for them. Alternatively, this verse could be translated It is good to be always sought eagerly for good things, and not just when I’m with you. In this case it would mean that it was good for the Galatians to continue eagerly embracing Paul and his message and not change their attitude toward him in his absence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":17221,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Image of God","title_en":"Image of God","content_ro":"<h3>IMAGE OF GOD<\/h3>\n<p>Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God.<\/p>\n<p>Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT convey closely related shades of meaning, but the difference between them is no longer thought to be theologically significant.<\/p>\n<p>Because Genesis 2:7 states unambiguously that <em>man<\/em> became a living being, the Bible does not present the view that a previously living creature developed into a human, nor does it suggest that the image of God evolved from a lower form of life. The moment the man and woman became living creatures, they were the image of God. Both male and female share this likeness to God (Gn 1:27).<\/p>\n<p>Other passages that speak of people being created in the image of God are Genesis 5:1, 9:6, 1 Corinthians 11:7, and James 3:9. Ephesians 4:24 and Colossians 3:10 refer to humanity’s redemptive re-creation, but the passages are generally regarded as directly relevant for an understanding of mankind’s original likeness to God. Although explicit references to humans as expressing the image of God are comparatively infrequent in the Bible, the truth itself underlies the whole relation between God and humans and is therefore the presupposition of the entire biblical account.<\/p>\n<p>The affirmation in Genesis 1 that man and woman were made in the image of God is not made of any of the other living creatures. The animals, the fish, and the birds do not share this privilege. It is disputed whether the angels are in the image of God, but certain theologians so view them because they find the image to reside in moral righteousness. However, there is no explicit biblical statement to this effect.<\/p>\n<p>By virtue of his creation from the dust of the ground, mankind has an obvious kinship with the earth. It is not strange, therefore, that the body, both in its constitution and its functions, shows similarities with other earthly creatures. But humans are unique in every aspect of their existence; not some part of a human or some faculty of a human, but a human in his or her wholeness is the image of God. The biblical concept is not that the image is <em>in<\/em> man and woman, but that man and woman <em>are<\/em> the image of God.<\/p>\n<p>However, as man’s kinship with the earth is most clearly visible in his body, so the image of God is best seen when humans are viewed from the perspective of their spirituality. Theologians have sought at this point to enumerate those aspects of spirituality that define humans and set them apart from the animal creation. The image of God is then found to reside in some attribute or combination of attributes, such as rationality, will, freedom, responsibility, or the like. Contemporary theologians prefer not to enumerate attributes, and the Bible does not set forth the image of God in this way. Nevertheless, it is the personality of humans that separates them from the animals and is a reflection of the personality of God. The animals have their existence <em>from<\/em> God, but humans have their being <em>in<\/em> God, and they are his offspring (Acts 17:28-29).<\/p>\n<p>Another major aspect of the image of God doctrine is developed from Ephesians 4:24 and Colossians 3:10. These verses describe the re-creation of the believers in the likeness of God—in righteousness, holiness of the truth, and true knowledge. In other words, Paul declares that the redeemed are re-created into the image of God as they are transformed into the image of Christ, who bears the untainted image of God. Just as the fall into sin was not without its effect on the image of God, so also redemption from sin affects humans as the image of God. Ephesians and Colossians speak of renewal in the image of God the Creator, but other texts become even more specific in view of the mediatorial office of Christ.<\/p>\n<p>Jesus Christ is preeminently the image of God (2 Cor 4:4; Col 1:15; Heb 1:3). Frequently this is understood exclusively as a reference to the deity of Christ. To see Christ is to see the Father (Jn 14:9). However, in the passages cited, it is the incarnate Mediator, the last Adam, who is at least all that God intended the first Adam to be. Incarnation means that Jesus is truly human, and because he is truly human, he is truly the image of God.<\/p>\n<p>As the last Adam and the Mediator of the new covenant, Jesus brings his people into conformity with his own image, the image of the Son of God (Rom 8:29). He who became like his brethren, in the likeness of sinful flesh, destroys sin in order that his brethren might reflect his own glory. They are changed into the same image from glory to glory by the Spirit of the Lord (2 Cor 3:18). The believer is to “put on Christ” (Rom 13:14; Gal 3:27; cf. Eph 4:24; Col 3:10, “the new nature” in the image of God), an action also described as the formation of Christ in the believer (Gal 4:19).<\/p>\n<p>Conformity to the image of Jesus Christ is achieved through the process of sanctification that is ultimately completed at the resurrection. Only then is the body changed until it is fashioned like unto the glorious body of Christ (Phil 3:21). Restoration in the image of Christ carries beyond creation in the image of God, for the image of the earthly is then exchanged for the image of the heavenly (1 Cor 15:49).<\/p>\n<p><em>See also<\/em> Man; Woman.<\/p>","content_en":"<h3>IMAGE OF GOD<\/h3>\n<p>Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God.<\/p>\n<p>Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT convey closely related shades of meaning, but the difference between them is no longer thought to be theologically significant.<\/p>\n<p>Because Genesis 2:7 states unambiguously that <em>man<\/em> became a living being, the Bible does not present the view that a previously living creature developed into a human, nor does it suggest that the image of God evolved from a lower form of life. The moment the man and woman became living creatures, they were the image of God. Both male and female share this likeness to God (Gn 1:27).<\/p>\n<p>Other passages that speak of people being created in the image of God are Genesis 5:1, 9:6, 1 Corinthians 11:7, and James 3:9. Ephesians 4:24 and Colossians 3:10 refer to humanity’s redemptive re-creation, but the passages are generally regarded as directly relevant for an understanding of mankind’s original likeness to God. Although explicit references to humans as expressing the image of God are comparatively infrequent in the Bible, the truth itself underlies the whole relation between God and humans and is therefore the presupposition of the entire biblical account.<\/p>\n<p>The affirmation in Genesis 1 that man and woman were made in the image of God is not made of any of the other living creatures. The animals, the fish, and the birds do not share this privilege. It is disputed whether the angels are in the image of God, but certain theologians so view them because they find the image to reside in moral righteousness. However, there is no explicit biblical statement to this effect.<\/p>\n<p>By virtue of his creation from the dust of the ground, mankind has an obvious kinship with the earth. It is not strange, therefore, that the body, both in its constitution and its functions, shows similarities with other earthly creatures. But humans are unique in every aspect of their existence; not some part of a human or some faculty of a human, but a human in his or her wholeness is the image of God. The biblical concept is not that the image is <em>in<\/em> man and woman, but that man and woman <em>are<\/em> the image of God.<\/p>\n<p>However, as man’s kinship with the earth is most clearly visible in his body, so the image of God is best seen when humans are viewed from the perspective of their spirituality. Theologians have sought at this point to enumerate those aspects of spirituality that define humans and set them apart from the animal creation. The image of God is then found to reside in some attribute or combination of attributes, such as rationality, will, freedom, responsibility, or the like. Contemporary theologians prefer not to enumerate attributes, and the Bible does not set forth the image of God in this way. Nevertheless, it is the personality of humans that separates them from the animals and is a reflection of the personality of God. The animals have their existence <em>from<\/em> God, but humans have their being <em>in<\/em> God, and they are his offspring (Acts 17:28-29).<\/p>\n<p>Another major aspect of the image of God doctrine is developed from Ephesians 4:24 and Colossians 3:10. These verses describe the re-creation of the believers in the likeness of God—in righteousness, holiness of the truth, and true knowledge. In other words, Paul declares that the redeemed are re-created into the image of God as they are transformed into the image of Christ, who bears the untainted image of God. Just as the fall into sin was not without its effect on the image of God, so also redemption from sin affects humans as the image of God. Ephesians and Colossians speak of renewal in the image of God the Creator, but other texts become even more specific in view of the mediatorial office of Christ.<\/p>\n<p>Jesus Christ is preeminently the image of God (2 Cor 4:4; Col 1:15; Heb 1:3). Frequently this is understood exclusively as a reference to the deity of Christ. To see Christ is to see the Father (Jn 14:9). However, in the passages cited, it is the incarnate Mediator, the last Adam, who is at least all that God intended the first Adam to be. Incarnation means that Jesus is truly human, and because he is truly human, he is truly the image of God.<\/p>\n<p>As the last Adam and the Mediator of the new covenant, Jesus brings his people into conformity with his own image, the image of the Son of God (Rom 8:29). He who became like his brethren, in the likeness of sinful flesh, destroys sin in order that his brethren might reflect his own glory. They are changed into the same image from glory to glory by the Spirit of the Lord (2 Cor 3:18). The believer is to “put on Christ” (Rom 13:14; Gal 3:27; cf. Eph 4:24; Col 3:10, “the new nature” in the image of God), an action also described as the formation of Christ in the believer (Gal 4:19).<\/p>\n<p>Conformity to the image of Jesus Christ is achieved through the process of sanctification that is ultimately completed at the resurrection. Only then is the body changed until it is fashioned like unto the glorious body of Christ (Phil 3:21). Restoration in the image of Christ carries beyond creation in the image of God, for the image of the earthly is then exchanged for the image of the heavenly (1 Cor 15:49).<\/p>\n<p><em>See also<\/em> Man; Woman.<\/p>","summary_ro":"IMAGE OF GOD Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God. Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT conve...","summary_en":"IMAGE OF GOD Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God. Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT conve...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:19","title_en":"Study Note: Galateni 4:19","content_ro":"<p><strong>4:19<\/strong> The Galatians were Paul’s spiritual <em>children<\/em> (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like <em>going through labor pains<\/em><em>,<\/em> a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • <em>until Christ is fully developed in your lives:<\/em> Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up the law, they would produce a stillbirth. Paul must continue his hard work as a midwife in order to prevent this from happening.<\/p>","content_en":"<p><strong>4:19<\/strong> The Galatians were Paul’s spiritual <em>children<\/em> (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like <em>going through labor pains<\/em><em>,<\/em> a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • <em>until Christ is fully developed in your lives:<\/em> Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up the law, they would produce a stillbirth. Paul must continue his hard work as a midwife in order to prevent this from happening.<\/p>","summary_ro":"4:19 The Galatians were Paul’s spiritual children (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like going through labor pains, a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • until Christ is fully developed in your lives: Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up ...","summary_en":"4:19 The Galatians were Paul’s spiritual children (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like going through labor pains, a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • until Christ is fully developed in your lives: Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85634,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:19","title_en":"Study Note: Galateni 4:19","content_ro":"<p><strong>4:19<\/strong> The Galatians were Paul’s spiritual <em>children<\/em> (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like <em>going through labor pains<\/em><em>,<\/em> a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • <em>until Christ is fully developed in your lives:<\/em> Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up the law, they would produce a stillbirth. Paul must continue his hard work as a midwife in order to prevent this from happening.<\/p>","content_en":"<p><strong>4:19<\/strong> The Galatians were Paul’s spiritual <em>children<\/em> (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like <em>going through labor pains<\/em><em>,<\/em> a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • <em>until Christ is fully developed in your lives:<\/em> Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up the law, they would produce a stillbirth. Paul must continue his hard work as a midwife in order to prevent this from happening.<\/p>","summary_ro":"4:19 The Galatians were Paul’s spiritual children (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like going through labor pains, a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • until Christ is fully developed in your lives: Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up ...","summary_en":"4:19 The Galatians were Paul’s spiritual children (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like going through labor pains, a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • until Christ is fully developed in your lives: Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113260,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:19","title_en":"Study Note: Galateni 4:19","content_ro":"<p><strong>4:19<\/strong> The Galatians were Paul’s spiritual <em>children<\/em> (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like <em>going through labor pains<\/em><em>,<\/em> a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • <em>until Christ is fully developed in your lives:<\/em> Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up the law, they would produce a stillbirth. Paul must continue his hard work as a midwife in order to prevent this from happening.<\/p>","content_en":"<p><strong>4:19<\/strong> The Galatians were Paul’s spiritual <em>children<\/em> (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like <em>going through labor pains<\/em><em>,<\/em> a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • <em>until Christ is fully developed in your lives:<\/em> Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up the law, they would produce a stillbirth. Paul must continue his hard work as a midwife in order to prevent this from happening.<\/p>","summary_ro":"4:19 The Galatians were Paul’s spiritual children (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like going through labor pains, a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • until Christ is fully developed in your lives: Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up ...","summary_en":"4:19 The Galatians were Paul’s spiritual children (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like going through labor pains, a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • until Christ is fully developed in your lives: Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:19","title_en":"Study Note: Galateni 4:19","content_ro":"<p><strong>4:19<\/strong> The Galatians were Paul’s spiritual <em>children<\/em> (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like <em>going through labor pains<\/em><em>,<\/em> a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • <em>until Christ is fully developed in your lives:<\/em> Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up the law, they would produce a stillbirth. Paul must continue his hard work as a midwife in order to prevent this from happening.<\/p>","content_en":"<p><strong>4:19<\/strong> The Galatians were Paul’s spiritual <em>children<\/em> (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like <em>going through labor pains<\/em><em>,<\/em> a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • <em>until Christ is fully developed in your lives:<\/em> Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up the law, they would produce a stillbirth. Paul must continue his hard work as a midwife in order to prevent this from happening.<\/p>","summary_ro":"4:19 The Galatians were Paul’s spiritual children (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like going through labor pains, a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • until Christ is fully developed in your lives: Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up ...","summary_en":"4:19 The Galatians were Paul’s spiritual children (cp. 1 Cor 4:14-15; Phlm 1:10). The process of bringing them to Christ had been like going through labor pains, a hard labor with a definite and joyful conclusion. Now Paul felt that it wasn’t finished after all. • until Christ is fully developed in your lives: Paul uses wordplay, switching the metaphor so that the Galatians would give birth to Christ’s image if they continued in the faith that Paul delivered to them. However, if they took up ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":58009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:20","title_en":"Study Note: Galateni 4:20","content_ro":"<p><strong>4:20<\/strong> Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the <em>tone<\/em> he was using would be effective.<\/p>","content_en":"<p><strong>4:20<\/strong> Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the <em>tone<\/em> he was using would be effective.<\/p>","summary_ro":"4:20 Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the tone he was using would be effective.","summary_en":"4:20 Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the tone he was using would be effective.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85635,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:20","title_en":"Study Note: Galateni 4:20","content_ro":"<p><strong>4:20<\/strong> Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the <em>tone<\/em> he was using would be effective.<\/p>","content_en":"<p><strong>4:20<\/strong> Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the <em>tone<\/em> he was using would be effective.<\/p>","summary_ro":"4:20 Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the tone he was using would be effective.","summary_en":"4:20 Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the tone he was using would be effective.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113261,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:20","title_en":"Study Note: Galateni 4:20","content_ro":"<p><strong>4:20<\/strong> Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the <em>tone<\/em> he was using would be effective.<\/p>","content_en":"<p><strong>4:20<\/strong> Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the <em>tone<\/em> he was using would be effective.<\/p>","summary_ro":"4:20 Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the tone he was using would be effective.","summary_en":"4:20 Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the tone he was using would be effective.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140887,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:20","title_en":"Study Note: Galateni 4:20","content_ro":"<p><strong>4:20<\/strong> Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the <em>tone<\/em> he was using would be effective.<\/p>","content_en":"<p><strong>4:20<\/strong> Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the <em>tone<\/em> he was using would be effective.<\/p>","summary_ro":"4:20 Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the tone he was using would be effective.","summary_en":"4:20 Had Paul been personally present, he would have been able to “read” his hearers and thus shape his appeal to their exact spiritual and emotional condition. From afar, he wasn’t sure if the tone he was using would be effective.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":40556,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40580,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40627,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68182,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68206,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68253,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95808,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95832,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95879,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123434,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123458,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","content_en":"<h3>Sarah<\/h3>\n<p>Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19).<\/p>\n<p>Sarah is one of several women in Scripture who were barren but miraculously bore a son (see also Gen 30:22-24; 1 Sam 1:9-20; 2 Kgs 4:14-17; Luke 1:5-25). After a series of promises from God, Sarah eventually conceived and gave birth to Isaac. Because Sarah was ninety years old when this happened (cp. Gen 17:17; 21:1-5), she testifies to God’s ability to do what is humanly impossible. Her name Sarai was changed to Sarah on one of the occasions when Isaac’s birth was promised (17:15-16). Sarah is honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-15), twenty-five years after God’s original promise to Abraham.<\/p>\n<p>Sarah died at age 127 and was buried in the cave that Abraham purchased (Gen 23) at Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is its father. She is a key player in accounts of Abraham’s faith (see Rom 4:19). She represents the freedom that Christians have (as children of Sarah the free woman) through faith in Christ (see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:5-6). The writer of Hebrews presents Sarah as an example of faith, for she believed in God’s ability to keep his promises (Heb 11:11-12). Her life demonstrates that God is indeed faithful, though his timing may not always match our expectations.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:29-31; 12:10-20; Gen 17:15-22; 18:9-15; 20:1-18; 21:1-13; 23:1-20; Isa 51:2; Rom 4:19; 9:6-9; Gal 4:21-31; Heb 11:11-12; 1 Pet 3:6<\/p>","summary_ro":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","summary_en":"Sarah Sarah was Abraham’s wife and half sister (Gen 11:29; 20:12). She accompanied Abraham from Ur to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18), Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God protected Sarah, thus preserving the chosen line through whom he promised to multiply the Israelite nation (12:2; 17:19...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123505,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","content_en":"<h3>Isaac<\/h3>\n<p>The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7).<\/p>\n<p>During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then intervened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with the promise of great blessings (22:15-18).<\/p>\n<p>Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable to bear children (25:21). Rather than take matters into his own hands as his father had done (see 16:1-16), Isaac “pleaded with the <span>Lord<\/span>” and Rebekah bore twin sons. Isaac favored Esau, the older son, while Rebekah preferred Jacob. This favoritism led to Isaac’s being deceived by his son Jacob when he was old and blind (27:1-40). Favoritism remained a problem among Isaac’s descendants (see 29:30; 33:1-2; 37:4).<\/p>\n<p>Isaac followed his father Abraham’s example in relating to surrounding nations. When visiting another kingdom during a famine, he fearfully claimed that his wife was his sister (26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philistines (26:26-31; cp. 21:22-32).<\/p>\n<p>Isaac was given the same promise that his father had received (26:2-5, 23-25; cp. 22:16-18), and he demonstrated his participation by carrying on the practice of circumcision, which signified the covenant (see Acts 7:8). As the child of promise, Isaac represents all who are children of Abraham by faith in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:19-21; 21:1-12; 22:1-19; 24:1-8, 14, 62-67; 25:5-11, 19-28; 26:1–28:9; 31:42; 35:12, 27-28; 48:15-16; 49:31; Exod 3:6; Josh 24:3-4; Rom 9:6-10; Gal 4:21-31; Heb 11:8-9, 17-20<\/p>","summary_ro":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","summary_en":"Isaac The name Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised that Isaac would be born, both Abraham and Sarah first laughed in disbelief (Gen 17:15-19; 18:9-15). God had promised Abraham a son (15:4-6), but no son had come, and Abraham and Sarah were beyond childbearing age. So at Isaac’s birth, they laughed for joy (21:6-7). During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19). Abraham’s faith remained firm; he obe...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13131,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Galatians","title_en":"Letter to the Galatians","content_ro":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","content_en":"<h3>GALATIANS, Letter to the<\/h3>\n<p>This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his former life in Judaism (v 13). The fact that he had been a thoroughly devout Jew has an important bearing on what he writes in this letter. He remembered his passionate devotion to his former faith, in whose cause he had violently persecuted the church of God. He reminded the Galatians about this, for the Jewish traditions had meant a great deal to him. There is no doubt that he had once regarded his violent opposition to the church as a religious act of the highest order. Indeed, his strong devotion to Judaism sets in clear relief the remarkable transformation that occurred when he became a Christian. A revelation from God, he was convinced, gave him special authority to write the way he did.<\/p>\n<p>In this epistle he mentioned two features of his conversion experience that had a profound effect on him. One is the purpose of God for his life, which he recognized as reaching back even before he was born (v 15). He did not go into detail, but he never tired of talking about the grace of God. He had turned his back on the idea of earning merit through his own efforts. The second aspect of his conversion that deeply impressed him was the recognition that his call to preach could be traced to that occasion. When he preached to the Galatians, he did so with divine authority because he was conscious of having received a divine commission. The apostles and elders of the church did not decide it would be a good thing for him to preach the gospel; it was God who planned it. Moreover, Paul was equally convinced that the gospel he preached was not of his own making. He had received it through a revelation of Jesus Christ (v 12).<\/p>\n<p>Paul went to some lengths to demonstrate that he had received his apostleship from God (1:1). He was conscious not only of a call to preach but also of a call to exercise apostolic authority on an equal footing with the Jerusalem apostles. He certainly seemed to be on the defensive, but this was prompted by the special situation that had arisen among the Galatians and that caused this letter to be written.<\/p>\n<p>Paul gives one biographical detail in this letter that is not mentioned in his other letters. He states that after his conversion he went away into Arabia (1:17). The apostle does not tell us what he did there, but probably he was quietly reorienting his thoughts. According to the book of Acts, when he returned to Damascus he powerfully proved that Jesus was the Messiah (Acts 9:22). He also refers to traveling in Syria and Cilicia (Gal 1:21), which must have been prior to his first missionary journey.<\/p>\n<p class=\"h2\" id=\"DestinationandDate\">Destination and Date<\/p>\n<p>It is impossible to determine the date of this letter before discussing its destination.<\/p>\n<h5>Destination<\/h5>\n<p>Paul addresses his letter to the Galatians. But there has been much debate over where they lived, because the term Galatia was used in two different senses. It was used of the province that stretched from the borders of Pamphylia in the southern part of Asia Minor to the border of Pontus toward the northern seacoast. The term was also used of a part of the province in the north where a group of people from Gaul had settled and given their name to the whole area. Hence “Galatia” could mean either the geographical area in the north or the whole province. It is not easy to decide what the term meant when used by Paul. The debate is between the view that the term was used geographically, in which case some churches in the north are in mind (North Galatian Theory), or politically, in which case Paul may be referring to the churches in southern Galatia founded on his first missionary journey (South Galatian Theory). It may at first sight seem a quite unimportant issue, but since the decision affects the date of the letter and to some extent its occasion and purpose, a review of the positions must be made.<\/p>\n<p>Until the beginning of the 20th century, no one seems to have questioned that Paul was writing to the inhabitants of the geographical district in the northern part of the province. This view agrees with the oldest use of the term, since the provinces did not come into existence until 25 <span>BC<\/span>, whereas there were Galatians in the north some time before this. It is reasonable to suppose that the southerners would not have taken too kindly to being addressed as “Galatians.” It may be argued that most people in those days would have thought of the northern peoples when hearing the name.<\/p>\n<p>Luke’s habit when writing Acts was to use geographical rather than political descriptions of places. He refers, for instance, to Lystra and Derbe as cities of Lycaonia, not as cities of Galatia. It is reasonable, therefore, that when he refers to Phrygia and Galatia in Acts 16:6 and 18:23, he means that Paul went through the northern area. There were three main towns in that district—Ancyra, Tavium, and Pessinus—and it would therefore follow that Paul must have established churches there.<\/p>\n<p>The traditional North Galatian view has, however, been challenged. It is pointed out that although Luke prefers geographical descriptions, Paul prefers political ones for grouping his churches. In this letter he mentions the churches of Christ in Judea (1:22). Elsewhere he mentions the “churches of Asia” (1 Cor 16:19). Several times Paul refers to the believers in Macedonia (e.g., 2 Cor 8:1; 9:2; 1 Thes 4:10) and in Achaia (1 Cor 16:15; 2 Cor 1:1), while both are mentioned together in Romans 15:26, 2 Corinthians 9:2, and 1 Thessalonians 1:7. This seems to be Paul’s normal habit, in which case a letter addressed to the Galatians would be circulated to all the existing churches in the province of Galatia.<\/p>\n<p>South Galatian supporters do not agree that the southern people would have resented the name Galatians, maintaining that there would have been no other name available with which to describe them. One fairly positive piece of evidence is found in Paul’s statement that it was because of a bodily ailment that he first preached to the Galatians (Gal 4:13). But a glance at the map, particularly a relief map, would show that the route to the northern area was over mountainous terrain, and it is difficult to think that a sick man would have attempted it. Under the southern theory, the journey would have been much shorter and less arduous.<\/p>\n<p>Another argument in support of the South Galatian Theory assumes that Acts 20:4, which mentions the names of those who accompanied Paul to Jerusalem, is referring to delegates appointed by the churches in support of the collection to aid the poor churches of Judea. If this assumption is right, it is noticeable that no representative is included from the northern area, although both Gaius and Timothy were from the south. This would be more weighty if Acts had actually mentioned the collection. One last point is that Barnabas is mentioned three times (Gal 2:1, 9, 13) suggesting that he is known to the readers. Yet according to Acts, he accompanied Paul only on the first missionary journey.<\/p>\n<p>It is difficult to reach a conclusion, but it seems that the arguments for a South Galatian Theory have more weight than those for the older theory.<\/p>\n<h5>Date<\/h5>\n<p>Under the North Galatian Theory, it is claimed that the letter was written after the events mentioned in Acts 18:23—that is, during the course of the third missionary journey (c. <span>AD<\/span> 56), possibly while Paul was at Ephesus or soon after.<\/p>\n<p>On the other hand, if the letter was addressed to the south Galatian churches founded on the first missionary journey, any date after that journey is possible, including during the third journey, as mentioned above. But a further possibility opens up since a much earlier date might more readily fit into the background of the letter. Thus, it is possible that this letter is among the earliest that Paul wrote.<\/p>\n<p>The main problem with assigning a date is that in Galatians 1–2 Paul mentions two visits to Jerusalem (1:18; 2:1), whereas Acts mentions (or implies) three visits (Acts 9:26; 11:29-30; 15:2). It has traditionally been supposed that the second visit (2:1) can be identified with the events of Acts 15. This would mean that Paul was giving his own account of the decisions of the so-called Council of Jerusalem. There is much to be said for this view. There are similarities between the two passages. In both, Barnabas is mentioned. In both, questions are asked about the circumcision of the Gentiles. And in both, Paul and Barnabas give a report about the matter to the Jerusalem leaders. The main difficulty is that Paul’s wording in Galatians 2:1 suggests that this event took place on his <em>second<\/em> visit to Jerusalem, whereas Acts 15 relates his <em>third<\/em> visit. It is traditionally explained that on the second visit Paul and Barnabas had no contact with the apostles but simply handed over the collection from the Antioch church to the Jerusalem elders (cf. Acts 11:30). A difficulty with this view is that Galatians 2 speaks only of conversations with the three leading apostles at Jerusalem and does not mention the whole church (as Acts 15 clearly does). Paul does not refer to the decision reached by the church, but only to his agreement with those he calls the “pillar” apostles. It could, of course, be that before the general meeting of Acts 15 (which occured in <span>AD<\/span> 50), Paul and Barnabas had a behind-the-scenes meeting with the leaders and preferred to mention the decision reached with them rather than quote an ecclesiastical edict. This may also explain another difficulty—the lack of any mention of the prohibitions that the Jerusalem church imposed on the Gentiles (Acts 15:20). Paul simply mentions the need to remember the poor (Gal 2:10). Yet another difficulty with the traditional view is that Paul mentions his dispute with Peter over the question of Gentile-Jewish fellowship (vv 11-14) <em>after<\/em> his account of the agreement reached with the Jerusalem apostles. This places Peter in a compromising position. It is difficult to explain his inconsistency. He may have agreed that Gentiles should not be circumcised, but then vacillated over the question of fellowship.<\/p>\n<p>An alternative view suggests that when Paul and Barnabas went to Jerusalem with the collection they also had private talks with the leading apostles. Acts 11:29-30 is set in a period of political activity against the apostles (Acts 12 records the martyrdom of James and the arrest of Peter), and this may explain the private nature of the meeting. This interpretation would explain why Paul makes no mention of the church’s decision—because the meeting happened before the Jerusalem Council. It would also make it easier to explain Peter’s actions at Antioch, if this behavior occurred before the church as a whole had discussed and resolved the matter. According to this view, Paul’s Letter to the Galatians may be the earliest of his letters (pre–<span>AD<\/span> 50).<\/p>\n<p>There are, however, some difficulties with this view. Acts 11:30 mentions no apostles as meeting Paul and Barnabas. Nor is there any reference to Titus, whom Paul says they took with them (Gal 2:1). Further, Paul’s references to preaching among the Gentiles (v 2) would seem to require a date after the first missionary journey, unless he was thinking of his work in Antioch, a Jewish-Gentile church.<\/p>\n<p>It is difficult to decide between these two views. Chronological considerations (based on Paul’s mention of 14 years in 2:1) slightly favor a later date, while the relationship of the content of this epistle to the Jerusalem Council (<span>AD<\/span> 50) points to an early date.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Difficulties had arisen in the Galatian churches because a group of people had been insisting that Gentiles must be circumcised. These people must have been Judaizers, that is, Christian Jews who could see no hope for Gentiles unless they accepted circumcision as an initiatory rite. Linked with this was a criticism of Paul’s apostolic status. The opponents were claiming the support of the Jerusalem apostles, whom they regarded as superior to Paul. This would explain why Paul saw the issue so clearly as a challenge to the gospel he preached. His letter strongly expressed his understanding of the seriousness of the situation.<\/p>\n<p>Interpretation will vary slightly according to which date one assigns to the letter. If it was written before the Jerusalem Council (Acts 15), the circumcision issue had not yet been thrashed out and the Galatian situation would be the first major crisis over it. But if the Jerusalem Council had already happened, the south Galatian churches would already have received those decisions (16:4), and apparently had allowed themselves to be affected by Judaizers who took a harder line than the Jerusalem apostles had. If the northern churches are indicated, there is no direct evidence to show that they had received the decrees.<\/p>\n<p>We may conclude that the apostle’s aim in this letter is twofold—to maintain the validity of his apostleship, and to uphold the character of the gospel he preached. In the first part of the letter he is concerned to show his relationship with the Jerusalem “pillar” apostles in order to demonstrate his equality with them, while at the same time claiming his independence of them. Moreover, he asserts that there is only one gospel, which suggests that his opponents were charging him with preaching a different gospel. But he claims to have received his gospel from God, not from men.<\/p>\n<p>In the course of his letter, Paul expressed some important theological truths. The main body of the letter issues a strong warning against a form of legalism that is applicable not only to the situation Paul confronted in the Galatian churches but wherever dependence on legal observances is considered essential for salvation. If a Gentile could not become a Christian without being circumcised, it would not only make an external rite a condition for Christian salvation but in addition would imply a commitment to keep the whole Jewish law. When Paul argued against justification by works of the law, he showed the superiority of justification by faith or lawkeeping. The whole letter extols the doctrine of grace.<\/p>\n<p>Nevertheless, in contesting the doctrine of works, the apostle gave no support to spiritual license. He posited that the alternative to legalism is not the absence of all restraint. Although Christ has secured freedom for the believer, that freedom must not be used to indulge the flesh (Gal 5:13). Indeed, Paul’s exposition of the Christian life in this letter is of a high moral order. He sets the standard himself by declaring that he has been crucified with Christ (2:20). Not only is this letter a charter for Christian liberty, but it is also a charter for Christian living.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>The opening to this letter is more abrupt than those in Paul’s other letters. He omits the usual thanksgiving and expands the usual greeting. In the first words he strongly affirms the divine origin of his apostleship.<\/p>\n<h5>The Opponents (1:6-10)<\/h5>\n<p>Paul is astonished that the Galatians have allowed themselves to be influenced so quickly by those who were perverting the gospel. He expresses an anathema against any who preach another gospel.<\/p>\n<h5>A Defense of His Apostleship (1:11–2:14)<\/h5>\n<p>There are several stages in Paul’s argument about his own position. He states that his teaching has come from God, not from men, showing his awareness that God has not only called him to be an apostle but has also sanctioned his gospel. It is important for him to make clear that he is not dependent on others for his position, although he proceeds to show that there is no difference between him and the leading apostles (1:11-12). He next contrasts his former zeal in Judaism with his calling to preach the gospel, again emphasizing the divine nature of his call (vv 13-17).<\/p>\n<p>He then proceeds to mention that he has on two occasions had meetings with the Jerusalem apostles. As a result, he has been offered the right hand of fellowship—a way of showing that there is no disagreement between them. It was agreed that Paul should be entrusted with the gospel for the uncircumcised, and that Peter should go to the circumcised. There was no questioning of Paul’s apostleship. They all agreed on the Christian responsibility to remember the poor (1:18–2:10).<\/p>\n<p>In order to give a tangible example of his apostolic position, Paul mentions the occasion of his public rebuke of Peter. Peter had acted inconsistently for fear of certain men who had come from James in Jerusalem, and who were representatives of the circumcision party. Paul’s challenge to Peter sets the scene for the introduction of the doctrinal part of the letter (2:11-14).<\/p>\n<h5>A Defense of the Gospel (2:15–4:31)<\/h5>\n<p>Paul introduces the issue of justification by works of the law and contrasts it with justification by faith. He sees the whole situation as a choice between Christ and the law (2:15-21).<\/p>\n<p>His aim is to show the superiority of Christianity over Judaism in the matter of salvation. He notes first that the Galatians had become Christians through the Spirit and wonders what is possessing them to return to the works of the law, which Paul then equates with the “flesh” (3:1-5).<\/p>\n<p>Abraham is brought into the discussion presumably because the opponents were maintaining that only Abraham’s seed would receive the inheritance, and circumcision was regarded as an indispensable sign of a son of the covenant. But Paul points out that even Abraham was justified by faith, not by the law (3:6-9).<\/p>\n<p>Indeed, the law could only bring a curse on those who disobeyed. This leads Paul to show how Christ has become a curse for us. Hence, he claims that in Christ we may still inherit the blessing promised to Abraham (3:10-14).<\/p>\n<p>Paul anticipates that some may say it is invalid to appeal to the promise to Abraham to counteract justification by works of the law. He shows that the promise preceded the law by four centuries and cannot be invalidated by it (3:15-18).<\/p>\n<p>This leads the apostle to reflect on the function of the law. He points out that it served to prepare the way for Christ by showing mankind’s need and by revealing its own inability to give life. Paul calls the law our custodian, whose function (in ancient times) was to guard and guide a son until he reached the age of independence (3:19-29).<\/p>\n<p>The contrast between those under a guardian versus fully independent sons causes Paul to reflect on the superior position of sons. The Spirit of God has enabled believers to call God “Abba” (Father), something the law could not do (4:1-7).<\/p>\n<p>The apostle has made his point, but he supports it with a personal appeal. He reminds his readers of their state of bondage before they became Christians and deplores that they have returned to such a state in wanting to observe ritual feast days after the Jewish manner. He also reminds them of the former affectionate relationship they had with him when they first became Christians. He is deeply affected by their present attitude (4:8-20). Finally, Paul appeals to a scriptural allegory in support of his argument. He sees Isaac and Ishmael, both sons of Abraham, as representing the distinction between sonship and slavery, which he has already mentioned (vv 21-31).<\/p>\n<h5>Practical Advice (5:1–6:10)<\/h5>\n<p>Paul proceeds to draw out the practical consequences of his doctrinal arguments. He sets out the way in which those who are liberated in Christ should live. They should not commit themselves to Judaism by submitting to circumcision (5:1-6). Paul again attacks those who were leading the Galatians astray (vv 7-12). The new principle that must replace legalism is love. Love is possible only by living in the Spirit. This will lead not only to a rejection of the works of the flesh but also to the development of the fruit of the Spirit (5:13-26). The spiritual man will have a concern for the burdened and will seek to help others, particularly fellow Christians (6:1-10).<\/p>\n<h5>Conclusion (6:11-18)<\/h5>\n<p>Paul now takes the pen and writes his final word with his own hand. He sees fit to contrast his own aim in glorying in the cross of Christ with his opponents’ aim to glory in the flesh. There are no greetings at the end of this letter, only a request that no one should bother him further.<\/p>\n<p><em>See also<\/em> Galatia; Judaizers; Law, Biblical Concept of; Paul, The Apostle.<\/p>","summary_ro":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","summary_en":"GALATIANS, Letter to the This letter has an important place in the NT. It reveals much of Paul’s character and sheds light on his teaching. It has appropriately been called the charter of Christian liberty. Preview • Author • Destination and Date • Purpose and Theological Teaching • Content Author The author of the epistle is explicitly stated to be Paul the apostle (Gal 1:1). The letter gives some brief but telling glimpses of his experience before he became a Christian. He mentions his form...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17716,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Isaac","title_en":"Isaac","content_ro":"<h3>ISAAC<\/h3>\n<p>Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel.<\/p>\n<p>The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew <span class=\"hebrew\" lang=\"he\">Yitshaq<\/span><em>,<\/em> in Greek <span class=\"greek\" lang=\"el\">Isaak<\/span><em>.<\/em> If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child (Gn 17:17; 18:12) and then suddenly becoming parents, as God had promised.<\/p>\n<p>Isaac’s pedigree is also interesting, for Sarah was not only the wife of Abraham but also his half sister (Gn 20:12), and this fact alone may have interfered with conception in their earlier years. Because of this relationship, Isaac belonged to both sides of Terah’s family. According to prevailing custom, the son of the legal wife took precedence over the male offspring of concubines, so that Isaac had priority of inheritance over Ishmael. The gifts that Abraham subsequently gave to the sons of his concubines (25:6) were without prejudice to the inheritance of Isaac.<\/p>\n<p>Following God’s instructions (Gn 17:10-14), Isaac was circumcised on the eighth day as a member of the covenant community. The next ceremony came when he was old enough for weaning, probably around three years old. In eastern countries where this procedure is still observed, the child’s transition from milk to solid protein and carbohydrates is normally celebrated in the context of a feast. During the celebration the mother chews a mouthful of solid food and then pushes it into the baby’s mouth with her tongue. The infant is often so shocked by this treatment that it promptly expels the food, whereupon the mother repeats the process. For an observer the procedure can be hilarious, and Ishmael may have been laughing at such a spectacle when he incurred Sarah’s wrath (21:8-10).<\/p>\n<p>During the years of Isaac’s adolescence, Abraham was living in Philistine territory (Gn 21:34). The supreme test of the father’s faith and obedience came in this period. Having watched this son of God’s promise grow up into a healthy young man, Abraham is asked by God to offer him as a sacrifice. Isaac was familiar with sacrificial rituals and helped with the preparations, though probably not without some misgivings, for he was also familiar with the patriarchal traditions that gave the head of the family power of life or death over everyone and everything in the family. If he voiced any protest as he lay bound on the sacrificial altar, it is not recorded. When Abraham’s faith did not waver, God intervened at the crucial moment and provided another offering in the form of a ram. Because of his obedience, God promised Abraham great blessing, blessing in which Isaac also participated (Gn 22; 25:11). It was this act of faith and obedience that Paul honored centuries later by calling Abraham the forefather of the Christian church (Rom 4).<\/p>\n<p>After Sarah’s death (Gn 23), Abraham set about securing a bride for Isaac, as it was the custom for parents to arrange marriages for their children. Rather than have Isaac marry a local pagan woman, Abraham sent his household steward to Nahor in Mesopotamia to seek a bride for his son from among his relatives. In an account that emphasizes faith, perseverance, and divine blessing, Genesis 24 describes how the servant met Rebekah and betrothed her to Isaac even before he had met the rest of her family. Bethuel, her father, and Laban, her brother, assented to this arrangement, and she left with the family’s blessing to take up her new responsibilities in Palestine as Isaac’s wife.<\/p>\n<p>When Abraham died at a ripe old age, Isaac and Ishmael buried him in the cave of Machpelah (Gn 25:8-9). Isaac was now patriarch of the family. He pleaded with God that his wife, Rebekah, might bear children, and as a result, she bore twin sons, Esau (“the hairy one”) and Jacob (“supplanter”). Esau became a hunter, and Isaac favored him, while Jacob was more of a settler and agriculturalist and was favored by his mother. Jacob was also crafty and took advantage of Esau’s extreme hunger one day, bargaining with his older brother to exchange his birthright for some lentil stew. Possession of the birthright secured for Jacob a double portion of the inheritance (Dt 21:17).<\/p>\n<p>When famine gripped the land, God instructed Isaac not to visit Egypt (Gn 26:2), but to stay in Palestine, where he would enjoy great prosperity. When the men of the area asked about Rebekah, Isaac became fearful and said she was his sister. When the deception was uncovered, Abimelech the king rebuked Isaac and forbade anyone to interfere with him. Isaac prospered so greatly that Abimelech finally asked him to relocate, so he moved to Beersheba, where there was sufficient water for his flocks, and his fortune increased.<\/p>\n<p>Although Esau was Isaac’s favorite son, he displeased his father by marrying two Hittite women. When Isaac felt that the end of his life was approaching, he wanted to bless his firstborn in the traditional patriarchal manner (Gn 27). Rebekah overheard his instructions to Esau, and she encouraged Jacob to deceive the blind old man by disguising himself as Esau and taking his brother’s blessing. The deception succeeded, and Isaac gave Jacob the blessing of the firstborn. When Esau appeared to receive his blessing he was too late, and he was very bitter against Jacob because of what had happened. Rebekah sent Jacob away to her brother Laban in Mesopotamia, to escape Esau’s anger and also to obtain a wife. Esau did receive a blessing from Isaac, but a lesser one. Two decades later a rich and prosperous Jacob returned with his family. He made peace with Esau before Isaac died, and the brothers buried Isaac in Hebron (Gn 35:27-29).<\/p>\n<p>Isaac is given less prominence in the patriarchal narratives than Abraham or Jacob, but his importance for covenantal faith was recognized in such NT passages as Acts 7:8, Romans 9:7, Galatians 4:21-31, and Hebrews 11:9-20.<\/p>\n<p><em>See also<\/em> Israel, History of; Patriarchs, Period of the.<\/p>","content_en":"<h3>ISAAC<\/h3>\n<p>Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel.<\/p>\n<p>The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew <span class=\"hebrew\" lang=\"he\">Yitshaq<\/span><em>,<\/em> in Greek <span class=\"greek\" lang=\"el\">Isaak<\/span><em>.<\/em> If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child (Gn 17:17; 18:12) and then suddenly becoming parents, as God had promised.<\/p>\n<p>Isaac’s pedigree is also interesting, for Sarah was not only the wife of Abraham but also his half sister (Gn 20:12), and this fact alone may have interfered with conception in their earlier years. Because of this relationship, Isaac belonged to both sides of Terah’s family. According to prevailing custom, the son of the legal wife took precedence over the male offspring of concubines, so that Isaac had priority of inheritance over Ishmael. The gifts that Abraham subsequently gave to the sons of his concubines (25:6) were without prejudice to the inheritance of Isaac.<\/p>\n<p>Following God’s instructions (Gn 17:10-14), Isaac was circumcised on the eighth day as a member of the covenant community. The next ceremony came when he was old enough for weaning, probably around three years old. In eastern countries where this procedure is still observed, the child’s transition from milk to solid protein and carbohydrates is normally celebrated in the context of a feast. During the celebration the mother chews a mouthful of solid food and then pushes it into the baby’s mouth with her tongue. The infant is often so shocked by this treatment that it promptly expels the food, whereupon the mother repeats the process. For an observer the procedure can be hilarious, and Ishmael may have been laughing at such a spectacle when he incurred Sarah’s wrath (21:8-10).<\/p>\n<p>During the years of Isaac’s adolescence, Abraham was living in Philistine territory (Gn 21:34). The supreme test of the father’s faith and obedience came in this period. Having watched this son of God’s promise grow up into a healthy young man, Abraham is asked by God to offer him as a sacrifice. Isaac was familiar with sacrificial rituals and helped with the preparations, though probably not without some misgivings, for he was also familiar with the patriarchal traditions that gave the head of the family power of life or death over everyone and everything in the family. If he voiced any protest as he lay bound on the sacrificial altar, it is not recorded. When Abraham’s faith did not waver, God intervened at the crucial moment and provided another offering in the form of a ram. Because of his obedience, God promised Abraham great blessing, blessing in which Isaac also participated (Gn 22; 25:11). It was this act of faith and obedience that Paul honored centuries later by calling Abraham the forefather of the Christian church (Rom 4).<\/p>\n<p>After Sarah’s death (Gn 23), Abraham set about securing a bride for Isaac, as it was the custom for parents to arrange marriages for their children. Rather than have Isaac marry a local pagan woman, Abraham sent his household steward to Nahor in Mesopotamia to seek a bride for his son from among his relatives. In an account that emphasizes faith, perseverance, and divine blessing, Genesis 24 describes how the servant met Rebekah and betrothed her to Isaac even before he had met the rest of her family. Bethuel, her father, and Laban, her brother, assented to this arrangement, and she left with the family’s blessing to take up her new responsibilities in Palestine as Isaac’s wife.<\/p>\n<p>When Abraham died at a ripe old age, Isaac and Ishmael buried him in the cave of Machpelah (Gn 25:8-9). Isaac was now patriarch of the family. He pleaded with God that his wife, Rebekah, might bear children, and as a result, she bore twin sons, Esau (“the hairy one”) and Jacob (“supplanter”). Esau became a hunter, and Isaac favored him, while Jacob was more of a settler and agriculturalist and was favored by his mother. Jacob was also crafty and took advantage of Esau’s extreme hunger one day, bargaining with his older brother to exchange his birthright for some lentil stew. Possession of the birthright secured for Jacob a double portion of the inheritance (Dt 21:17).<\/p>\n<p>When famine gripped the land, God instructed Isaac not to visit Egypt (Gn 26:2), but to stay in Palestine, where he would enjoy great prosperity. When the men of the area asked about Rebekah, Isaac became fearful and said she was his sister. When the deception was uncovered, Abimelech the king rebuked Isaac and forbade anyone to interfere with him. Isaac prospered so greatly that Abimelech finally asked him to relocate, so he moved to Beersheba, where there was sufficient water for his flocks, and his fortune increased.<\/p>\n<p>Although Esau was Isaac’s favorite son, he displeased his father by marrying two Hittite women. When Isaac felt that the end of his life was approaching, he wanted to bless his firstborn in the traditional patriarchal manner (Gn 27). Rebekah overheard his instructions to Esau, and she encouraged Jacob to deceive the blind old man by disguising himself as Esau and taking his brother’s blessing. The deception succeeded, and Isaac gave Jacob the blessing of the firstborn. When Esau appeared to receive his blessing he was too late, and he was very bitter against Jacob because of what had happened. Rebekah sent Jacob away to her brother Laban in Mesopotamia, to escape Esau’s anger and also to obtain a wife. Esau did receive a blessing from Isaac, but a lesser one. Two decades later a rich and prosperous Jacob returned with his family. He made peace with Esau before Isaac died, and the brothers buried Isaac in Hebron (Gn 35:27-29).<\/p>\n<p>Isaac is given less prominence in the patriarchal narratives than Abraham or Jacob, but his importance for covenantal faith was recognized in such NT passages as Acts 7:8, Romans 9:7, Galatians 4:21-31, and Hebrews 11:9-20.<\/p>\n<p><em>See also<\/em> Israel, History of; Patriarchs, Period of the.<\/p>","summary_ro":"ISAAC Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel. The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew Yitshaq, in Greek Isaak. If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child...","summary_en":"ISAAC Son of Abraham and Sarah, father of Jacob and Esau, one of the patriarchs of Israel. The name Isaac has an interesting etymology. It is the Anglicized form of the Hebrew Yitshaq, in Greek Isaak. If taken as an imperfect form, it means “he laughs”; as a perfect form, it means “he laughed.” Scholars have debated this problem and also the absence of an antecedent subject. If God is implied, the name could indicate divine amusement at an aged couple ridiculing the prospect of having a child...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33941,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sarah","title_en":"Sarah","content_ro":"<h3>SARAH<\/h3>\n<li>1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12).<\/li>\n<p>Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would make of him a great nation (12:2) and that the land of Canaan would be given to his seed (v 7), Sarah was still barren.<\/p>\n<p>After 10 years had passed (cf. Gn 12:4; 16:16) and Sarah continued without children, she gave her Egyptian slave, Hagar, to Abraham as a concubine. Hagar conceived and bore a son, Ishmael (16:3-4). God promised that a nation would come from Ishmael (17:20) but indicated that he was not to be the child of the promise. Sarah herself was to be the mother of this child, even though she laughed when the birth was predicted. The fulfillment of this prediction took place with the birth of Isaac (21:2-3), when Sarah was 90 years old, 25 years after the original promise of a seed to Abraham (17:17; 21:5).<\/p>\n<p>When famine forced Abraham and Sarah to journey down into Egypt shortly after their entrance into Canaan, Sarah was represented to the Egyptians as Abraham’s sister. This resulted in Sarah’s being taken into the harem of Pharaoh because of her great beauty (Gn 12:11-15), and Abraham’s being well treated and rewarded by the Egyptians instead of being killed. God intervened to protect the marriage of Abraham and Sarah by plaguing the house of Pharaoh to force Sarah’s release. A similar tactic was followed by Abraham and Sarah on another occasion in Gerar (ch 20), where she was taken into the household of Abimelech the king of Gerar. Again God protected Sarah, preserved her as the mother of the promised seed, and prevented any suspicion or doubt concerning who was the father of Isaac. Significantly, Isaac was born not long after this incident (21:1-5), his birth having been promised about a year earlier (17:21; 18:10-14). Sarah died at the age of 127 and was buried in the cave at Machpelah, which Abraham had purchased from Ephron the Hittite (ch 23).<\/p>\n<p>Apart from the book of Genesis, Sarah is referred to in the OT only in Isaiah 51:2. Reference is made to her in the NT in Romans 4:19, 9:9, Hebrews 11:11, 1 Peter 3:6, and Galatians 4:21-31, although in the Galatians text she is not mentioned by name.<\/p>\n<p><em>See also<\/em> Abraham; Barrenness.<\/p>\n<li>2. KJV spelling of Serah, Asher’s daughter, in Numbers 26:46. <em>See<\/em> Serah.<\/li>\n<li>3. The heroine of the book of Tobit. Her prayer of anguish was heard by God, who sent the angel Raphael as a matchmaker to arrange her marriage to Tobias (Tb 6:9ff.). She had been tormented by a demon, who had caused the death of her previous seven husbands but was exorcised by Tobias using a recipe of fish heart and liver that was given to him by the angel Raphael (8:2). After the death of Tobit and his wife, Anna, in Nineveh, Tobias and Sarah, and their children returned to Sarah’s family in Ecbatana (14:12ff.).<\/li>","content_en":"<h3>SARAH<\/h3>\n<li>1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12).<\/li>\n<p>Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would make of him a great nation (12:2) and that the land of Canaan would be given to his seed (v 7), Sarah was still barren.<\/p>\n<p>After 10 years had passed (cf. Gn 12:4; 16:16) and Sarah continued without children, she gave her Egyptian slave, Hagar, to Abraham as a concubine. Hagar conceived and bore a son, Ishmael (16:3-4). God promised that a nation would come from Ishmael (17:20) but indicated that he was not to be the child of the promise. Sarah herself was to be the mother of this child, even though she laughed when the birth was predicted. The fulfillment of this prediction took place with the birth of Isaac (21:2-3), when Sarah was 90 years old, 25 years after the original promise of a seed to Abraham (17:17; 21:5).<\/p>\n<p>When famine forced Abraham and Sarah to journey down into Egypt shortly after their entrance into Canaan, Sarah was represented to the Egyptians as Abraham’s sister. This resulted in Sarah’s being taken into the harem of Pharaoh because of her great beauty (Gn 12:11-15), and Abraham’s being well treated and rewarded by the Egyptians instead of being killed. God intervened to protect the marriage of Abraham and Sarah by plaguing the house of Pharaoh to force Sarah’s release. A similar tactic was followed by Abraham and Sarah on another occasion in Gerar (ch 20), where she was taken into the household of Abimelech the king of Gerar. Again God protected Sarah, preserved her as the mother of the promised seed, and prevented any suspicion or doubt concerning who was the father of Isaac. Significantly, Isaac was born not long after this incident (21:1-5), his birth having been promised about a year earlier (17:21; 18:10-14). Sarah died at the age of 127 and was buried in the cave at Machpelah, which Abraham had purchased from Ephron the Hittite (ch 23).<\/p>\n<p>Apart from the book of Genesis, Sarah is referred to in the OT only in Isaiah 51:2. Reference is made to her in the NT in Romans 4:19, 9:9, Hebrews 11:11, 1 Peter 3:6, and Galatians 4:21-31, although in the Galatians text she is not mentioned by name.<\/p>\n<p><em>See also<\/em> Abraham; Barrenness.<\/p>\n<li>2. KJV spelling of Serah, Asher’s daughter, in Numbers 26:46. <em>See<\/em> Serah.<\/li>\n<li>3. The heroine of the book of Tobit. Her prayer of anguish was heard by God, who sent the angel Raphael as a matchmaker to arrange her marriage to Tobias (Tb 6:9ff.). She had been tormented by a demon, who had caused the death of her previous seven husbands but was exorcised by Tobias using a recipe of fish heart and liver that was given to him by the angel Raphael (8:2). After the death of Tobit and his wife, Anna, in Nineveh, Tobias and Sarah, and their children returned to Sarah’s family in Ecbatana (14:12ff.).<\/li>","summary_ro":"SARAH 1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12). Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would m...","summary_en":"SARAH 1. Wife of Abraham whose name was originally Sarai (Gn 11:29). Her name was changed to Sarah (“princess”) when she was promised that she would bear a son and become the mother of nations and kings (17:15-16). Sarah was both the wife and the half sister of Abraham (20:12). Sarah accompanied Abraham in his journey from Ur of the Chaldees to Haran and eventually into the land of Canaan (Gn 11:31; 12:5). She remained barren for much of her marriage. When God promised Abraham that he would m...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35543,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sina*, Sinai","title_en":"Sina*, Sinai","content_ro":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","content_en":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","summary_ro":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","summary_en":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39433,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","content_en":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","summary_ro":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","summary_en":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:21","title_en":"Study Note: Galateni 4:21","content_ro":"<p><strong>4:21-31<\/strong> Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.<\/p>","content_en":"<p><strong>4:21-31<\/strong> Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.<\/p>","summary_ro":"4:21-31 Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.","summary_en":"4:21-31 Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:21","title_en":"Study Note: Galateni 4:21","content_ro":"<p><strong>4:21<\/strong> <em>do you know what the law actually says?<\/em> They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).<\/p>","content_en":"<p><strong>4:21<\/strong> <em>do you know what the law actually says?<\/em> They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).<\/p>","summary_ro":"4:21 do you know what the law actually says? They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).","summary_en":"4:21 do you know what the law actually says? They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:21","title_en":"Study Note: Galateni 4:21","content_ro":"<p><strong>4:21-31<\/strong> Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.<\/p>","content_en":"<p><strong>4:21-31<\/strong> Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.<\/p>","summary_ro":"4:21-31 Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.","summary_en":"4:21-31 Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:21","title_en":"Study Note: Galateni 4:21","content_ro":"<p><strong>4:21<\/strong> <em>do you know what the law actually says?<\/em> They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).<\/p>","content_en":"<p><strong>4:21<\/strong> <em>do you know what the law actually says?<\/em> They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).<\/p>","summary_ro":"4:21 do you know what the law actually says? They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).","summary_en":"4:21 do you know what the law actually says? They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113262,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:21","title_en":"Study Note: Galateni 4:21","content_ro":"<p><strong>4:21-31<\/strong> Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.<\/p>","content_en":"<p><strong>4:21-31<\/strong> Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.<\/p>","summary_ro":"4:21-31 Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.","summary_en":"4:21-31 Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113263,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:21","title_en":"Study Note: Galateni 4:21","content_ro":"<p><strong>4:21<\/strong> <em>do you know what the law actually says?<\/em> They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).<\/p>","content_en":"<p><strong>4:21<\/strong> <em>do you know what the law actually says?<\/em> They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).<\/p>","summary_ro":"4:21 do you know what the law actually says? They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).","summary_en":"4:21 do you know what the law actually says? They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:21","title_en":"Study Note: Galateni 4:21","content_ro":"<p><strong>4:21-31<\/strong> Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.<\/p>","content_en":"<p><strong>4:21-31<\/strong> Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.<\/p>","summary_ro":"4:21-31 Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.","summary_en":"4:21-31 Paul now returns to arguing from Scripture, using the contrast between Hagar and Sarah and between their children. Paul argues for a similar contrast between those who are slaves under the law and those who are free in Christ. • Paul’s argument uses the allegorical techniques of rabbinic Judaism (see study note on 4:24). Having been trained as a rabbi (Acts 22:3), Paul could out-argue the Judaizers using their own methods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140889,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:21","title_en":"Study Note: Galateni 4:21","content_ro":"<p><strong>4:21<\/strong> <em>do you know what the law actually says?<\/em> They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).<\/p>","content_en":"<p><strong>4:21<\/strong> <em>do you know what the law actually says?<\/em> They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).<\/p>","summary_ro":"4:21 do you know what the law actually says? They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).","summary_en":"4:21 do you know what the law actually says? They were trying to achieve righteousness by the law, but they did not truly understand its meaning (cp. Luke 24:25-27; 1 Tim 1:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59865,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenants","title_en":"God’s Covenants","content_ro":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","content_en":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","summary_ro":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","summary_en":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87491,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenants","title_en":"God’s Covenants","content_ro":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","content_en":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","summary_ro":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","summary_en":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115117,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenants","title_en":"God’s Covenants","content_ro":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","content_en":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","summary_ro":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","summary_en":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142743,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenants","title_en":"God’s Covenants","content_ro":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","content_en":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","summary_ro":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","summary_en":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":40535,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hagar","title_en":"Hagar","content_ro":"<h3>Hagar<\/h3>\n<p>Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8).<\/p>\n<p>Hagar got pregnant and became disrespectful to Sarai during her pregnancy. Sarai responded by dealing harshly with her, and Hagar fled into the desert (16:4-6). The angel of the <span>Lord<\/span> appeared to her at a desert well, telling her to return to Abram’s house and submit to Sarai.<\/p>\n<p>Hagar bore a son, Ishmael, when Abram was eighty-six years old (16:1-16).<\/p>\n<p>Fourteen years later, God gave Abraham and Sarah their promised son, Isaac. When Isaac was weaned (at about three years), a traditional feast was held. At this event, Ishmael mocked Isaac (21:9), so Sarah insisted that Abraham send Hagar and Ishmael away. God affirmed this action (21:12), so Hagar and Ishmael were sent away to wander in the wilderness of Beersheba. When their water was gone, God miraculously rescued them and assured Hagar that Ishmael would father a great nation (21:17-19).<\/p>\n<p>Paul made an analogy (Gal 4:22-31) in which Hagar represents Mount Sinai, where the old covenant was formed, while Sarah represents the heavenly Jerusalem, the community of those who receive salvation by faith in Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the law are spiritual children of Sarah.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-16; 21:9-21; 25:12; Gal 4:22-31<\/p>","content_en":"<h3>Hagar<\/h3>\n<p>Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8).<\/p>\n<p>Hagar got pregnant and became disrespectful to Sarai during her pregnancy. Sarai responded by dealing harshly with her, and Hagar fled into the desert (16:4-6). The angel of the <span>Lord<\/span> appeared to her at a desert well, telling her to return to Abram’s house and submit to Sarai.<\/p>\n<p>Hagar bore a son, Ishmael, when Abram was eighty-six years old (16:1-16).<\/p>\n<p>Fourteen years later, God gave Abraham and Sarah their promised son, Isaac. When Isaac was weaned (at about three years), a traditional feast was held. At this event, Ishmael mocked Isaac (21:9), so Sarah insisted that Abraham send Hagar and Ishmael away. God affirmed this action (21:12), so Hagar and Ishmael were sent away to wander in the wilderness of Beersheba. When their water was gone, God miraculously rescued them and assured Hagar that Ishmael would father a great nation (21:17-19).<\/p>\n<p>Paul made an analogy (Gal 4:22-31) in which Hagar represents Mount Sinai, where the old covenant was formed, while Sarah represents the heavenly Jerusalem, the community of those who receive salvation by faith in Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the law are spiritual children of Sarah.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-16; 21:9-21; 25:12; Gal 4:22-31<\/p>","summary_ro":"Hagar Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8). Hagar got pregnant and became disrespectful to Sarai during her pregnancy. ...","summary_en":"Hagar Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8). Hagar got pregnant and became disrespectful to Sarai during her pregnancy. ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68161,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hagar","title_en":"Hagar","content_ro":"<h3>Hagar<\/h3>\n<p>Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8).<\/p>\n<p>Hagar got pregnant and became disrespectful to Sarai during her pregnancy. Sarai responded by dealing harshly with her, and Hagar fled into the desert (16:4-6). The angel of the <span>Lord<\/span> appeared to her at a desert well, telling her to return to Abram’s house and submit to Sarai.<\/p>\n<p>Hagar bore a son, Ishmael, when Abram was eighty-six years old (16:1-16).<\/p>\n<p>Fourteen years later, God gave Abraham and Sarah their promised son, Isaac. When Isaac was weaned (at about three years), a traditional feast was held. At this event, Ishmael mocked Isaac (21:9), so Sarah insisted that Abraham send Hagar and Ishmael away. God affirmed this action (21:12), so Hagar and Ishmael were sent away to wander in the wilderness of Beersheba. When their water was gone, God miraculously rescued them and assured Hagar that Ishmael would father a great nation (21:17-19).<\/p>\n<p>Paul made an analogy (Gal 4:22-31) in which Hagar represents Mount Sinai, where the old covenant was formed, while Sarah represents the heavenly Jerusalem, the community of those who receive salvation by faith in Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the law are spiritual children of Sarah.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-16; 21:9-21; 25:12; Gal 4:22-31<\/p>","content_en":"<h3>Hagar<\/h3>\n<p>Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8).<\/p>\n<p>Hagar got pregnant and became disrespectful to Sarai during her pregnancy. Sarai responded by dealing harshly with her, and Hagar fled into the desert (16:4-6). The angel of the <span>Lord<\/span> appeared to her at a desert well, telling her to return to Abram’s house and submit to Sarai.<\/p>\n<p>Hagar bore a son, Ishmael, when Abram was eighty-six years old (16:1-16).<\/p>\n<p>Fourteen years later, God gave Abraham and Sarah their promised son, Isaac. When Isaac was weaned (at about three years), a traditional feast was held. At this event, Ishmael mocked Isaac (21:9), so Sarah insisted that Abraham send Hagar and Ishmael away. God affirmed this action (21:12), so Hagar and Ishmael were sent away to wander in the wilderness of Beersheba. When their water was gone, God miraculously rescued them and assured Hagar that Ishmael would father a great nation (21:17-19).<\/p>\n<p>Paul made an analogy (Gal 4:22-31) in which Hagar represents Mount Sinai, where the old covenant was formed, while Sarah represents the heavenly Jerusalem, the community of those who receive salvation by faith in Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the law are spiritual children of Sarah.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-16; 21:9-21; 25:12; Gal 4:22-31<\/p>","summary_ro":"Hagar Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8). Hagar got pregnant and became disrespectful to Sarai during her pregnancy. ...","summary_en":"Hagar Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8). Hagar got pregnant and became disrespectful to Sarai during her pregnancy. ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95787,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hagar","title_en":"Hagar","content_ro":"<h3>Hagar<\/h3>\n<p>Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8).<\/p>\n<p>Hagar got pregnant and became disrespectful to Sarai during her pregnancy. Sarai responded by dealing harshly with her, and Hagar fled into the desert (16:4-6). The angel of the <span>Lord<\/span> appeared to her at a desert well, telling her to return to Abram’s house and submit to Sarai.<\/p>\n<p>Hagar bore a son, Ishmael, when Abram was eighty-six years old (16:1-16).<\/p>\n<p>Fourteen years later, God gave Abraham and Sarah their promised son, Isaac. When Isaac was weaned (at about three years), a traditional feast was held. At this event, Ishmael mocked Isaac (21:9), so Sarah insisted that Abraham send Hagar and Ishmael away. God affirmed this action (21:12), so Hagar and Ishmael were sent away to wander in the wilderness of Beersheba. When their water was gone, God miraculously rescued them and assured Hagar that Ishmael would father a great nation (21:17-19).<\/p>\n<p>Paul made an analogy (Gal 4:22-31) in which Hagar represents Mount Sinai, where the old covenant was formed, while Sarah represents the heavenly Jerusalem, the community of those who receive salvation by faith in Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the law are spiritual children of Sarah.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-16; 21:9-21; 25:12; Gal 4:22-31<\/p>","content_en":"<h3>Hagar<\/h3>\n<p>Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8).<\/p>\n<p>Hagar got pregnant and became disrespectful to Sarai during her pregnancy. Sarai responded by dealing harshly with her, and Hagar fled into the desert (16:4-6). The angel of the <span>Lord<\/span> appeared to her at a desert well, telling her to return to Abram’s house and submit to Sarai.<\/p>\n<p>Hagar bore a son, Ishmael, when Abram was eighty-six years old (16:1-16).<\/p>\n<p>Fourteen years later, God gave Abraham and Sarah their promised son, Isaac. When Isaac was weaned (at about three years), a traditional feast was held. At this event, Ishmael mocked Isaac (21:9), so Sarah insisted that Abraham send Hagar and Ishmael away. God affirmed this action (21:12), so Hagar and Ishmael were sent away to wander in the wilderness of Beersheba. When their water was gone, God miraculously rescued them and assured Hagar that Ishmael would father a great nation (21:17-19).<\/p>\n<p>Paul made an analogy (Gal 4:22-31) in which Hagar represents Mount Sinai, where the old covenant was formed, while Sarah represents the heavenly Jerusalem, the community of those who receive salvation by faith in Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the law are spiritual children of Sarah.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-16; 21:9-21; 25:12; Gal 4:22-31<\/p>","summary_ro":"Hagar Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8). Hagar got pregnant and became disrespectful to Sarai during her pregnancy. ...","summary_en":"Hagar Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8). Hagar got pregnant and became disrespectful to Sarai during her pregnancy. ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123413,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hagar","title_en":"Hagar","content_ro":"<h3>Hagar<\/h3>\n<p>Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8).<\/p>\n<p>Hagar got pregnant and became disrespectful to Sarai during her pregnancy. Sarai responded by dealing harshly with her, and Hagar fled into the desert (16:4-6). The angel of the <span>Lord<\/span> appeared to her at a desert well, telling her to return to Abram’s house and submit to Sarai.<\/p>\n<p>Hagar bore a son, Ishmael, when Abram was eighty-six years old (16:1-16).<\/p>\n<p>Fourteen years later, God gave Abraham and Sarah their promised son, Isaac. When Isaac was weaned (at about three years), a traditional feast was held. At this event, Ishmael mocked Isaac (21:9), so Sarah insisted that Abraham send Hagar and Ishmael away. God affirmed this action (21:12), so Hagar and Ishmael were sent away to wander in the wilderness of Beersheba. When their water was gone, God miraculously rescued them and assured Hagar that Ishmael would father a great nation (21:17-19).<\/p>\n<p>Paul made an analogy (Gal 4:22-31) in which Hagar represents Mount Sinai, where the old covenant was formed, while Sarah represents the heavenly Jerusalem, the community of those who receive salvation by faith in Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the law are spiritual children of Sarah.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-16; 21:9-21; 25:12; Gal 4:22-31<\/p>","content_en":"<h3>Hagar<\/h3>\n<p>Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8).<\/p>\n<p>Hagar got pregnant and became disrespectful to Sarai during her pregnancy. Sarai responded by dealing harshly with her, and Hagar fled into the desert (16:4-6). The angel of the <span>Lord<\/span> appeared to her at a desert well, telling her to return to Abram’s house and submit to Sarai.<\/p>\n<p>Hagar bore a son, Ishmael, when Abram was eighty-six years old (16:1-16).<\/p>\n<p>Fourteen years later, God gave Abraham and Sarah their promised son, Isaac. When Isaac was weaned (at about three years), a traditional feast was held. At this event, Ishmael mocked Isaac (21:9), so Sarah insisted that Abraham send Hagar and Ishmael away. God affirmed this action (21:12), so Hagar and Ishmael were sent away to wander in the wilderness of Beersheba. When their water was gone, God miraculously rescued them and assured Hagar that Ishmael would father a great nation (21:17-19).<\/p>\n<p>Paul made an analogy (Gal 4:22-31) in which Hagar represents Mount Sinai, where the old covenant was formed, while Sarah represents the heavenly Jerusalem, the community of those who receive salvation by faith in Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the law are spiritual children of Sarah.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-16; 21:9-21; 25:12; Gal 4:22-31<\/p>","summary_ro":"Hagar Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8). Hagar got pregnant and became disrespectful to Sarai during her pregnancy. ...","summary_en":"Hagar Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to leave Mesopotamia, he promised him a multitude of descendants who would be given a new land (Gen 12:2, 7). After ten childless years in Canaan, Sarai followed a customary Mesopotamian practice by giving Hagar to Abram as his concubine; any son born of the union of husband and concubine was considered the wife’s child (cp. 30:1-8). Hagar got pregnant and became disrespectful to Sarai during her pregnancy. ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15001,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hagar","title_en":"Hagar","content_ro":"<h3>HAGAR<\/h3>\n<p>Egyptian handmaid of Sarai, the wife of Abram. At Sarai’s insistence, Abram took Hagar as his concubine, and she became the mother of his son Ishmael (Gn 16:1-16; 21:9-21).<\/p>\n<p>When God commanded Abram to leave Mesopotamia, he promised to make a great nation of him and to give the new land to his seed (Gn 12:2, 7). After ten years in Canaan and still childless, Sarai suggested to Abram that he take Hagar as his concubine and have children by her. It was the custom in northeast Mesopotamia that, when a wife failed to produce an heir for her husband, she could give him a slave for that purpose. Any son born of the union of husband and concubine was considered the child of the wife (cf. 30:1-6).<\/p>\n<p>During her pregnancy, Hagar became disrespectful to Sarai. Sarai dealt so harshly with Hagar that she fled to the desert. An angel of God appeared to her at a well in the desert and told her to return to Abram’s house, promising that she would have a son, Ishmael (“God hears”), who would be a wild and quarrelsome man. Hagar then named the place Beer-lahairoi, meaning “the well of one who sees and lives.”<\/p>\n<p>Ishmael was born when Abram was 86 years old, and 14 years later God gave Abraham and Sarah the promised son, Isaac. At the time of Isaac’s weaning (at approximately three years of age), a feast was held. At the weaning feast Ishmael mocked Isaac (Gn 21:9), and Sarah in anger asked Abraham to send Hagar and Ishmael away. Abraham hesitated until God spoke to him and told him to do so (v 12).<\/p>\n<p>Hagar and Ishmael left to wander in the wilderness of Beersheba. When their water was exhausted, God miraculously rescued Hagar and Ishmael from death and assured Hagar that Ishmael would be the father of a great nation (Gn 21:17-19). Ishmael lived in the wilderness of Paran, became a hunter, married an Egyptian, and became the father of the Ishmaelites.<\/p>\n<p>In an allegory developed by Paul (Gal 4:22-31), Hagar represents the old covenant of Sinai. As Ishmael was Abraham’s son by human arrangement, the Judaizing Christians who would bind all Christians to the law of Moses are like Hagar’s children born in slavery. Sarah, the freewoman, represents the new covenant of Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the fleshly ordinances of the law are spiritual children of Sarah. The contrast is between salvation by works, which is bondage to the law, and salvation by grace and faith, which is freedom.<\/p>\n<p><em>See also<\/em> Abraham; Sarah #1.<\/p>","content_en":"<h3>HAGAR<\/h3>\n<p>Egyptian handmaid of Sarai, the wife of Abram. At Sarai’s insistence, Abram took Hagar as his concubine, and she became the mother of his son Ishmael (Gn 16:1-16; 21:9-21).<\/p>\n<p>When God commanded Abram to leave Mesopotamia, he promised to make a great nation of him and to give the new land to his seed (Gn 12:2, 7). After ten years in Canaan and still childless, Sarai suggested to Abram that he take Hagar as his concubine and have children by her. It was the custom in northeast Mesopotamia that, when a wife failed to produce an heir for her husband, she could give him a slave for that purpose. Any son born of the union of husband and concubine was considered the child of the wife (cf. 30:1-6).<\/p>\n<p>During her pregnancy, Hagar became disrespectful to Sarai. Sarai dealt so harshly with Hagar that she fled to the desert. An angel of God appeared to her at a well in the desert and told her to return to Abram’s house, promising that she would have a son, Ishmael (“God hears”), who would be a wild and quarrelsome man. Hagar then named the place Beer-lahairoi, meaning “the well of one who sees and lives.”<\/p>\n<p>Ishmael was born when Abram was 86 years old, and 14 years later God gave Abraham and Sarah the promised son, Isaac. At the time of Isaac’s weaning (at approximately three years of age), a feast was held. At the weaning feast Ishmael mocked Isaac (Gn 21:9), and Sarah in anger asked Abraham to send Hagar and Ishmael away. Abraham hesitated until God spoke to him and told him to do so (v 12).<\/p>\n<p>Hagar and Ishmael left to wander in the wilderness of Beersheba. When their water was exhausted, God miraculously rescued Hagar and Ishmael from death and assured Hagar that Ishmael would be the father of a great nation (Gn 21:17-19). Ishmael lived in the wilderness of Paran, became a hunter, married an Egyptian, and became the father of the Ishmaelites.<\/p>\n<p>In an allegory developed by Paul (Gal 4:22-31), Hagar represents the old covenant of Sinai. As Ishmael was Abraham’s son by human arrangement, the Judaizing Christians who would bind all Christians to the law of Moses are like Hagar’s children born in slavery. Sarah, the freewoman, represents the new covenant of Christ. As Isaac was Abraham’s son by faith in the divine promise, Christians who are free of the fleshly ordinances of the law are spiritual children of Sarah. The contrast is between salvation by works, which is bondage to the law, and salvation by grace and faith, which is freedom.<\/p>\n<p><em>See also<\/em> Abraham; Sarah #1.<\/p>","summary_ro":"HAGAR Egyptian handmaid of Sarai, the wife of Abram. At Sarai’s insistence, Abram took Hagar as his concubine, and she became the mother of his son Ishmael (Gn 16:1-16; 21:9-21). When God commanded Abram to leave Mesopotamia, he promised to make a great nation of him and to give the new land to his seed (Gn 12:2, 7). After ten years in Canaan and still childless, Sarai suggested to Abram that he take Hagar as his concubine and have children by her. It was the custom in northeast Mesopotamia t...","summary_en":"HAGAR Egyptian handmaid of Sarai, the wife of Abram. At Sarai’s insistence, Abram took Hagar as his concubine, and she became the mother of his son Ishmael (Gn 16:1-16; 21:9-21). When God commanded Abram to leave Mesopotamia, he promised to make a great nation of him and to give the new land to his seed (Gn 12:2, 7). After ten years in Canaan and still childless, Sarai suggested to Abram that he take Hagar as his concubine and have children by her. It was the custom in northeast Mesopotamia t...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17941,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>ISHMAEL<\/h3>\n<li>1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness prompted the maid to behave contemptuously toward her mistress, and with Abraham’s consent Sarah dealt harshly with her and she fled. An angel sent Hagar back to submit to her mistress and promised her a son to be named Ishmael meaning “God hears” (16:9-11). The boy was born near Hebron when Abraham was 86 years old (13:18; 16:16).<\/li>\n<p>Abraham and Sarah received him as the son of God’s promise, as attested by their disbelief when the forthcoming birth of Isaac was announced (17:17; 18:12), and by Abraham’s subsequent wish that Ishmael should be accepted of God (17:18). At age 13 he participated in the institution of circumcision as a witness of God’s covenant with Abraham (17:9-14, 22-27), and the Lord promised to make Ishmael the father of 12 princes, from which would come a great nation, though the covenant was to be established with Isaac (17:20-21).<\/p>\n<p>There is no evidence that Ishmael was out of favor until Isaac’s weaning at about three years of age. When Sarah saw Ishmael “making fun” of her son Isaac, she determined that the son of a slave woman should not be heir with her son Isaac, and she demanded that Ishmael and Hagar be banished. Although vexed, Abraham received reassurance from the Lord and sent them away with some provisions. It was then clear to Abraham that Isaac, not Ishmael, was the son of God’s promise.<\/p>\n<p>Hagar survived in the wilderness with the guidance of an angel, and Ishmael became a hunter of wild animals. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). Little else is recorded of him, except that he lived to assist in the burial of Abraham (25:9-10), gave his daughter Mahalath in marriage (28:9), and died at the age of 137 (25:17). The names of his 12 sons and their settlements are recorded in Genesis 25:13-16. In subsequent history, a caravan of Ishmaelite traders (also called Midianites, cf. Jgs 8:22-24) bought Joseph from his brothers and sold him in Egypt (Gn 37:25-28; 39:1).<\/p>\n<p>Though Isaac, rather than Ishmael, inherited the covenantal blessings, it is clear that the covenant was not the only means whereby divine favor could be bestowed. Abraham and Sarah overestimated the importance of Ishmael in God’s plan by mistaking him for the heir of covenant promises, but they also underrated God’s intentions for him by excluding him altogether from inheritance with Isaac.<\/p>\n<p>In the NT, Paul alludes to Ishmael while urging the Galatians not to see the law as a yoke (Gal 4:22). He states that those who trust the law instead of putting their faith in God’s promises do not inherit the kingdom, just as the son of the slave woman did not receive inheritance with the son of the free woman (v 30).<\/p>\n<li>2. Son of Nethaniah, son of Elishama, of the royal family of Zedekiah (2 Kgs 25:25). He was prompted by Baalis, king of the Ammonites, to assassinate Gedaliah, Judean governor of the puppet regime, which Nebuchadnezzar left behind at Mizpah at the time of the Babylonian exile. Gedaliah ignored advance warning of the plot and refused to allow Johanan to assassinate Ishmael first (Jer 40:14-16). While sharing a meal with Gedaliah, Ishmael and ten companions killed him, along with the Babylonian troops accompanying him. The next day he persuaded a group of 80 pilgrims passing from the north to the temple at Jerusalem to enter Mizpah, where he killed all but 10 who ransomed their lives with stores of food. Hiding all the bodies in a cistern, Ishmael took captive the rest of the population of Mizpah, including Jeremiah and women of the royal family, and set out to join the Ammonites. But Johanan, with an armed force, overtook Ishmael at Gibeon and rescued the captives, whereupon Ishmael fled to Ammonite territory (Jer 41).<\/li>\n<li>3. Son of Azel, a Benjamite of the family of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>4. Father of Zebadiah, the governor of the house of Judah under Jehoshaphat (2 Chr 19:11).<\/li>\n<li>5. Son of Jehohanan, and one of the commanders who allied with Jehoiada the priest to enthrone the child Joash and thus end the reign of Athaliah (2 Chr 23:1).<\/li>\n<li>6. Son of Pashhur, and one of the priests who put away foreign wives during Ezra’s reforms (Ezr 10:22).<\/li>","content_en":"<h3>ISHMAEL<\/h3>\n<li>1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness prompted the maid to behave contemptuously toward her mistress, and with Abraham’s consent Sarah dealt harshly with her and she fled. An angel sent Hagar back to submit to her mistress and promised her a son to be named Ishmael meaning “God hears” (16:9-11). The boy was born near Hebron when Abraham was 86 years old (13:18; 16:16).<\/li>\n<p>Abraham and Sarah received him as the son of God’s promise, as attested by their disbelief when the forthcoming birth of Isaac was announced (17:17; 18:12), and by Abraham’s subsequent wish that Ishmael should be accepted of God (17:18). At age 13 he participated in the institution of circumcision as a witness of God’s covenant with Abraham (17:9-14, 22-27), and the Lord promised to make Ishmael the father of 12 princes, from which would come a great nation, though the covenant was to be established with Isaac (17:20-21).<\/p>\n<p>There is no evidence that Ishmael was out of favor until Isaac’s weaning at about three years of age. When Sarah saw Ishmael “making fun” of her son Isaac, she determined that the son of a slave woman should not be heir with her son Isaac, and she demanded that Ishmael and Hagar be banished. Although vexed, Abraham received reassurance from the Lord and sent them away with some provisions. It was then clear to Abraham that Isaac, not Ishmael, was the son of God’s promise.<\/p>\n<p>Hagar survived in the wilderness with the guidance of an angel, and Ishmael became a hunter of wild animals. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). Little else is recorded of him, except that he lived to assist in the burial of Abraham (25:9-10), gave his daughter Mahalath in marriage (28:9), and died at the age of 137 (25:17). The names of his 12 sons and their settlements are recorded in Genesis 25:13-16. In subsequent history, a caravan of Ishmaelite traders (also called Midianites, cf. Jgs 8:22-24) bought Joseph from his brothers and sold him in Egypt (Gn 37:25-28; 39:1).<\/p>\n<p>Though Isaac, rather than Ishmael, inherited the covenantal blessings, it is clear that the covenant was not the only means whereby divine favor could be bestowed. Abraham and Sarah overestimated the importance of Ishmael in God’s plan by mistaking him for the heir of covenant promises, but they also underrated God’s intentions for him by excluding him altogether from inheritance with Isaac.<\/p>\n<p>In the NT, Paul alludes to Ishmael while urging the Galatians not to see the law as a yoke (Gal 4:22). He states that those who trust the law instead of putting their faith in God’s promises do not inherit the kingdom, just as the son of the slave woman did not receive inheritance with the son of the free woman (v 30).<\/p>\n<li>2. Son of Nethaniah, son of Elishama, of the royal family of Zedekiah (2 Kgs 25:25). He was prompted by Baalis, king of the Ammonites, to assassinate Gedaliah, Judean governor of the puppet regime, which Nebuchadnezzar left behind at Mizpah at the time of the Babylonian exile. Gedaliah ignored advance warning of the plot and refused to allow Johanan to assassinate Ishmael first (Jer 40:14-16). While sharing a meal with Gedaliah, Ishmael and ten companions killed him, along with the Babylonian troops accompanying him. The next day he persuaded a group of 80 pilgrims passing from the north to the temple at Jerusalem to enter Mizpah, where he killed all but 10 who ransomed their lives with stores of food. Hiding all the bodies in a cistern, Ishmael took captive the rest of the population of Mizpah, including Jeremiah and women of the royal family, and set out to join the Ammonites. But Johanan, with an armed force, overtook Ishmael at Gibeon and rescued the captives, whereupon Ishmael fled to Ammonite territory (Jer 41).<\/li>\n<li>3. Son of Azel, a Benjamite of the family of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>4. Father of Zebadiah, the governor of the house of Judah under Jehoshaphat (2 Chr 19:11).<\/li>\n<li>5. Son of Jehohanan, and one of the commanders who allied with Jehoiada the priest to enthrone the child Joash and thus end the reign of Athaliah (2 Chr 23:1).<\/li>\n<li>6. Son of Pashhur, and one of the priests who put away foreign wives during Ezra’s reforms (Ezr 10:22).<\/li>","summary_ro":"ISHMAEL 1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness p...","summary_en":"ISHMAEL 1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness p...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:22","title_en":"Study Note: Galateni 4:22","content_ro":"<p><strong>4:22-23<\/strong> <em>The son of the slave wife<\/em> was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham <em>in a human attempt<\/em> to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was <em>the son of the freeborn wife<\/em> (see Gen 21:2-3); he was miraculously conceived as <em>God’s own fulfillment of his promise<\/em> (see Gen 17:15-21).<\/p>","content_en":"<p><strong>4:22-23<\/strong> <em>The son of the slave wife<\/em> was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham <em>in a human attempt<\/em> to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was <em>the son of the freeborn wife<\/em> (see Gen 21:2-3); he was miraculously conceived as <em>God’s own fulfillment of his promise<\/em> (see Gen 17:15-21).<\/p>","summary_ro":"4:22-23 The son of the slave wife was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham in a human attempt to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was the son of the freeborn wife (see Gen 21:2-3); he was miraculously conceived as God’s own fulfillment of his promise (see Gen 17:15-21).","summary_en":"4:22-23 The son of the slave wife was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham in a human attempt to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was the son of the freeborn wife (see Gen 21:2-3); he was miraculously conceived as God’s own fulfillment of his promise (see Gen 17:15-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:22","title_en":"Study Note: Galateni 4:22","content_ro":"<p><strong>4:22-23<\/strong> <em>The son of the slave wife<\/em> was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham <em>in a human attempt<\/em> to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was <em>the son of the freeborn wife<\/em> (see Gen 21:2-3); he was miraculously conceived as <em>God’s own fulfillment of his promise<\/em> (see Gen 17:15-21).<\/p>","content_en":"<p><strong>4:22-23<\/strong> <em>The son of the slave wife<\/em> was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham <em>in a human attempt<\/em> to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was <em>the son of the freeborn wife<\/em> (see Gen 21:2-3); he was miraculously conceived as <em>God’s own fulfillment of his promise<\/em> (see Gen 17:15-21).<\/p>","summary_ro":"4:22-23 The son of the slave wife was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham in a human attempt to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was the son of the freeborn wife (see Gen 21:2-3); he was miraculously conceived as God’s own fulfillment of his promise (see Gen 17:15-21).","summary_en":"4:22-23 The son of the slave wife was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham in a human attempt to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was the son of the freeborn wife (see Gen 21:2-3); he was miraculously conceived as God’s own fulfillment of his promise (see Gen 17:15-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113264,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:22","title_en":"Study Note: Galateni 4:22","content_ro":"<p><strong>4:22-23<\/strong> <em>The son of the slave wife<\/em> was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham <em>in a human attempt<\/em> to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was <em>the son of the freeborn wife<\/em> (see Gen 21:2-3); he was miraculously conceived as <em>God’s own fulfillment of his promise<\/em> (see Gen 17:15-21).<\/p>","content_en":"<p><strong>4:22-23<\/strong> <em>The son of the slave wife<\/em> was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham <em>in a human attempt<\/em> to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was <em>the son of the freeborn wife<\/em> (see Gen 21:2-3); he was miraculously conceived as <em>God’s own fulfillment of his promise<\/em> (see Gen 17:15-21).<\/p>","summary_ro":"4:22-23 The son of the slave wife was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham in a human attempt to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was the son of the freeborn wife (see Gen 21:2-3); he was miraculously conceived as God’s own fulfillment of his promise (see Gen 17:15-21).","summary_en":"4:22-23 The son of the slave wife was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham in a human attempt to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was the son of the freeborn wife (see Gen 21:2-3); he was miraculously conceived as God’s own fulfillment of his promise (see Gen 17:15-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:22","title_en":"Study Note: Galateni 4:22","content_ro":"<p><strong>4:22-23<\/strong> <em>The son of the slave wife<\/em> was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham <em>in a human attempt<\/em> to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was <em>the son of the freeborn wife<\/em> (see Gen 21:2-3); he was miraculously conceived as <em>God’s own fulfillment of his promise<\/em> (see Gen 17:15-21).<\/p>","content_en":"<p><strong>4:22-23<\/strong> <em>The son of the slave wife<\/em> was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham <em>in a human attempt<\/em> to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was <em>the son of the freeborn wife<\/em> (see Gen 21:2-3); he was miraculously conceived as <em>God’s own fulfillment of his promise<\/em> (see Gen 17:15-21).<\/p>","summary_ro":"4:22-23 The son of the slave wife was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham in a human attempt to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was the son of the freeborn wife (see Gen 21:2-3); he was miraculously conceived as God’s own fulfillment of his promise (see Gen 17:15-21).","summary_en":"4:22-23 The son of the slave wife was Ishmael, born to Sarah’s servant Hagar (see Gen 16:15). Sarah gave Hagar to Abraham in a human attempt to obtain the heir (see Gen 16:1-4) that God had promised (see Gen 15:1-6). Sarah’s son, Isaac, was the son of the freeborn wife (see Gen 21:2-3); he was miraculously conceived as God’s own fulfillment of his promise (see Gen 17:15-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":40542,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68168,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95794,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123420,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":1065,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Allegory*","title_en":"Allegory*","content_ro":"<h3>ALLEGORY*<\/h3>\n<p>A method of interpretation (“allegorizing”), especially biblical interpretation, that seeks to find a deeper moral, theological, spiritual meaning behind the words and literal imagery of the text.<\/p>\n<p>Allegory began among the ancient Greeks, for whom the writings of such epic poets as Hesiod and Homer provided the basis for religion and piety. Later developments in the understandings of life and the universe made these writings appear obsolete. Further, with the passage of time, the significance and identity of some literal expressions of historical, geographic, cultural, and social elements in the poets were lost. In order to maintain the validity of their traditions, interpreters began to employ ingenious schemes through which abiding truths and values were sought by using the objective, literal features of the texts as symbols pointing beyond themselves.<\/p>\n<p>Hellenistic Judaism, best exemplified by the first-century Philo of Alexandria, used allegory to make the OT relevant in the Greco-Roman world. Later, a group of Christian interpreters centered around Alexandria employed allegory as their principal method of handling both the OT and NT. In one form or another allegory was the dominant interpretative method of the Middle Ages. It continues to be highly regarded by some pietistically and mystically oriented contemporary Christians, both Protestant and Roman Catholic.<\/p>\n<p>Since allegorizing is a highly individualized interpretative method, its features widely differ from one practitioner to another. For all allegorists the obvious, literal, objective features and meaning of a text are either irrelevant or of only secondary importance; the significant or true meanings may well be dissociated from objective statements or the historical setting. In more advanced applications of the method the external and obvious are irrelevant and even the historicity of an account is of no consequence. Indeed, the understanding and intention of the original author may count for nothing in determining the “true,” “spiritual” meaning of a biblical passage. External and obvious features of a writing are but clues pointing beyond themselves to spiritual meanings. Hence the allegorist makes free use of devices that establish arbitrary connections between ancient and contemporary events, seeks alleged meanings and derivations of word roots or the supposed relationship between similar words and sounds, and emphasizes prepositions. He assigns symbolic significance to individual parts such as persons, places, things, numbers, colors, and the like and may claim to discover truth hidden even in the shapes of letters.<\/p>\n<p>Although the allegorical method has had a long history in the Christian church (and indeed is once specifically used by Paul in Gal 4:24, 26), it has inherent difficulties. These led the Reformers Luther and Calvin to reject allegory as a valid method of interpreting Scripture. The most serious problems include allegory’s separation of the meaning of the text from its plain statements in their original historical-grammatical-cultural setting and its inability to provide a basis for evaluating competing, contradictory interpretations of the same passage. Allegory provides no “controls” to protect the interpreter from reading his own meanings into Scripture rather than drawing out the Scripture’s more objective message.<\/p>\n<p><em>See also<\/em> Hellenism; Philo Judaeus.<\/p>","content_en":"<h3>ALLEGORY*<\/h3>\n<p>A method of interpretation (“allegorizing”), especially biblical interpretation, that seeks to find a deeper moral, theological, spiritual meaning behind the words and literal imagery of the text.<\/p>\n<p>Allegory began among the ancient Greeks, for whom the writings of such epic poets as Hesiod and Homer provided the basis for religion and piety. Later developments in the understandings of life and the universe made these writings appear obsolete. Further, with the passage of time, the significance and identity of some literal expressions of historical, geographic, cultural, and social elements in the poets were lost. In order to maintain the validity of their traditions, interpreters began to employ ingenious schemes through which abiding truths and values were sought by using the objective, literal features of the texts as symbols pointing beyond themselves.<\/p>\n<p>Hellenistic Judaism, best exemplified by the first-century Philo of Alexandria, used allegory to make the OT relevant in the Greco-Roman world. Later, a group of Christian interpreters centered around Alexandria employed allegory as their principal method of handling both the OT and NT. In one form or another allegory was the dominant interpretative method of the Middle Ages. It continues to be highly regarded by some pietistically and mystically oriented contemporary Christians, both Protestant and Roman Catholic.<\/p>\n<p>Since allegorizing is a highly individualized interpretative method, its features widely differ from one practitioner to another. For all allegorists the obvious, literal, objective features and meaning of a text are either irrelevant or of only secondary importance; the significant or true meanings may well be dissociated from objective statements or the historical setting. In more advanced applications of the method the external and obvious are irrelevant and even the historicity of an account is of no consequence. Indeed, the understanding and intention of the original author may count for nothing in determining the “true,” “spiritual” meaning of a biblical passage. External and obvious features of a writing are but clues pointing beyond themselves to spiritual meanings. Hence the allegorist makes free use of devices that establish arbitrary connections between ancient and contemporary events, seeks alleged meanings and derivations of word roots or the supposed relationship between similar words and sounds, and emphasizes prepositions. He assigns symbolic significance to individual parts such as persons, places, things, numbers, colors, and the like and may claim to discover truth hidden even in the shapes of letters.<\/p>\n<p>Although the allegorical method has had a long history in the Christian church (and indeed is once specifically used by Paul in Gal 4:24, 26), it has inherent difficulties. These led the Reformers Luther and Calvin to reject allegory as a valid method of interpreting Scripture. The most serious problems include allegory’s separation of the meaning of the text from its plain statements in their original historical-grammatical-cultural setting and its inability to provide a basis for evaluating competing, contradictory interpretations of the same passage. Allegory provides no “controls” to protect the interpreter from reading his own meanings into Scripture rather than drawing out the Scripture’s more objective message.<\/p>\n<p><em>See also<\/em> Hellenism; Philo Judaeus.<\/p>","summary_ro":"ALLEGORY* A method of interpretation (“allegorizing”), especially biblical interpretation, that seeks to find a deeper moral, theological, spiritual meaning behind the words and literal imagery of the text. Allegory began among the ancient Greeks, for whom the writings of such epic poets as Hesiod and Homer provided the basis for religion and piety. Later developments in the understandings of life and the universe made these writings appear obsolete. Further, with the passage of time, the sig...","summary_en":"ALLEGORY* A method of interpretation (“allegorizing”), especially biblical interpretation, that seeks to find a deeper moral, theological, spiritual meaning behind the words and literal imagery of the text. Allegory began among the ancient Greeks, for whom the writings of such epic poets as Hesiod and Homer provided the basis for religion and piety. Later developments in the understandings of life and the universe made these writings appear obsolete. Further, with the passage of time, the sig...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:24","title_en":"Study Note: Galateni 4:24","content_ro":"<p><strong>4:24-25<\/strong> Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s <em>enslaved<\/em> status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).<\/p>","content_en":"<p><strong>4:24-25<\/strong> Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s <em>enslaved<\/em> status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).<\/p>","summary_ro":"4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).","summary_en":"4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:24","title_en":"Study Note: Galateni 4:24","content_ro":"<p><strong>4:24<\/strong> <em>serve as an illustration<\/em> (literally <em>are being allegorized<\/em>): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • <em>God’s two covenants:<\/em> The old covenant was formed through Moses; the new covenant came through Jesus Christ. • <em>Hagar represents Mount Sinai:<\/em> Just as Hagar was a slave-wife who represents human effort, <em>Mount Sinai<\/em> brought slavery to following the law.<\/p>","content_en":"<p><strong>4:24<\/strong> <em>serve as an illustration<\/em> (literally <em>are being allegorized<\/em>): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • <em>God’s two covenants:<\/em> The old covenant was formed through Moses; the new covenant came through Jesus Christ. • <em>Hagar represents Mount Sinai:<\/em> Just as Hagar was a slave-wife who represents human effort, <em>Mount Sinai<\/em> brought slavery to following the law.<\/p>","summary_ro":"4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparen...","summary_en":"4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparen...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:24","title_en":"Study Note: Galateni 4:24","content_ro":"<p><strong>4:24-25<\/strong> Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s <em>enslaved<\/em> status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).<\/p>","content_en":"<p><strong>4:24-25<\/strong> Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s <em>enslaved<\/em> status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).<\/p>","summary_ro":"4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).","summary_en":"4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:24","title_en":"Study Note: Galateni 4:24","content_ro":"<p><strong>4:24<\/strong> <em>serve as an illustration<\/em> (literally <em>are being allegorized<\/em>): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • <em>God’s two covenants:<\/em> The old covenant was formed through Moses; the new covenant came through Jesus Christ. • <em>Hagar represents Mount Sinai:<\/em> Just as Hagar was a slave-wife who represents human effort, <em>Mount Sinai<\/em> brought slavery to following the law.<\/p>","content_en":"<p><strong>4:24<\/strong> <em>serve as an illustration<\/em> (literally <em>are being allegorized<\/em>): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • <em>God’s two covenants:<\/em> The old covenant was formed through Moses; the new covenant came through Jesus Christ. • <em>Hagar represents Mount Sinai:<\/em> Just as Hagar was a slave-wife who represents human effort, <em>Mount Sinai<\/em> brought slavery to following the law.<\/p>","summary_ro":"4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparen...","summary_en":"4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparen...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113265,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:24","title_en":"Study Note: Galateni 4:24","content_ro":"<p><strong>4:24-25<\/strong> Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s <em>enslaved<\/em> status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).<\/p>","content_en":"<p><strong>4:24-25<\/strong> Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s <em>enslaved<\/em> status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).<\/p>","summary_ro":"4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).","summary_en":"4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113266,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:24","title_en":"Study Note: Galateni 4:24","content_ro":"<p><strong>4:24<\/strong> <em>serve as an illustration<\/em> (literally <em>are being allegorized<\/em>): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • <em>God’s two covenants:<\/em> The old covenant was formed through Moses; the new covenant came through Jesus Christ. • <em>Hagar represents Mount Sinai:<\/em> Just as Hagar was a slave-wife who represents human effort, <em>Mount Sinai<\/em> brought slavery to following the law.<\/p>","content_en":"<p><strong>4:24<\/strong> <em>serve as an illustration<\/em> (literally <em>are being allegorized<\/em>): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • <em>God’s two covenants:<\/em> The old covenant was formed through Moses; the new covenant came through Jesus Christ. • <em>Hagar represents Mount Sinai:<\/em> Just as Hagar was a slave-wife who represents human effort, <em>Mount Sinai<\/em> brought slavery to following the law.<\/p>","summary_ro":"4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparen...","summary_en":"4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparen...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:24","title_en":"Study Note: Galateni 4:24","content_ro":"<p><strong>4:24-25<\/strong> Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s <em>enslaved<\/em> status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).<\/p>","content_en":"<p><strong>4:24-25<\/strong> Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s <em>enslaved<\/em> status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).<\/p>","summary_ro":"4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).","summary_en":"4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:24","title_en":"Study Note: Galateni 4:24","content_ro":"<p><strong>4:24<\/strong> <em>serve as an illustration<\/em> (literally <em>are being allegorized<\/em>): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • <em>God’s two covenants:<\/em> The old covenant was formed through Moses; the new covenant came through Jesus Christ. • <em>Hagar represents Mount Sinai:<\/em> Just as Hagar was a slave-wife who represents human effort, <em>Mount Sinai<\/em> brought slavery to following the law.<\/p>","content_en":"<p><strong>4:24<\/strong> <em>serve as an illustration<\/em> (literally <em>are being allegorized<\/em>): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • <em>God’s two covenants:<\/em> The old covenant was formed through Moses; the new covenant came through Jesus Christ. • <em>Hagar represents Mount Sinai:<\/em> Just as Hagar was a slave-wife who represents human effort, <em>Mount Sinai<\/em> brought slavery to following the law.<\/p>","summary_ro":"4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparen...","summary_en":"4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparen...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60009,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62929,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87635,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90555,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115261,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118181,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142887,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Infertility","title_en":"Infertility","content_ro":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","content_en":"<h3>Infertility<\/h3>\n<p>With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (Gen 1:28; 3:20). It was considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7), ridicule (Gen 16:4), and vicious jealousy (30:1).<\/p>\n<p>In the Old Testament, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-18; 30:2, 22-23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and his promises (Gen 17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a precursor to the birth of a promised or unique child, marking the birth as God’s own work. Childlessness is thus a trial of patience that prompts prayer and faith (Gen 25:21; 1 Sam 1:11). Abraham learned to nurture faith in God’s promise long before his child arrived (Gen 15:4-6; 17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a special display of God’s faithfulness and creative authority.<\/p>\n<p>God’s delays are not necessarily denials, but they remind longing men and women to use trials for growth and to see children as a gift that cannot be taken for granted. A childless home can be filled with devotion to God as human expectations are submitted to his will. And for whatever reason, a couple may remain infertile their entire lives. God’s people must not isolate their brothers and sisters who are experiencing infertility but must surround them with love and support.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:1-6; 17:15-21; 20:17-18; 25:21; 29:31; 30:1-2, 22-24; Exod 23:25-26; Deut 7:12-15; Judg 13:2-5; 1 Sam 1:2-28; 2:5-7; Ps 113:5-9; Isa 54:1-3; Luke 1:5-25; Rom 4:19-22; Gal 4:24-28; Heb 11:11-12<\/p>","summary_ro":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","summary_en":"Infertility With the apparent exception of Leah—and only then for a time—each of the patriarchs’ wives suffered infertility before eventually having children (Gen 11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued the family line, helped protect the tribe, and provided labor. They ensured that hereditary property would stay within the family, guaranteed assistance in old age, and enacted the proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145807,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":2472,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arabs Arabia","title_en":"Arabs Arabia","content_ro":"<h3>ARABIA, ARABS<\/h3>\n<p>Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States.<\/p>\n<p>Classical geographers such as Strabo followed the example set by the geographer Ptolemy in dividing Arabia into three divisions: <em>Arabia Petraea<\/em> (Rocky Arabia) in the northwest, which included Sinai, Edom, Moab, and Transjordan; <em>Arabia Deserta,<\/em> which included the Syrian Desert; and <em>Arabia Felix<\/em> (Happy Arabia), which included the southern section of the Arabian peninsula.<\/p>\n<p>When “Arabia” is used as a geographical term in the Bible, it sometimes includes both northern and southern sections. For example, 2 Chronicles 9:14 says that the kings of Arabia brought gold to Solomon as tribute. At other times the name Arabia refers only to the northwestern <em>Arabia Petraea.<\/em> For example, Paul said that after his conversion he went away to the deserts of Arabia (Gal 1:17) and referred to Mt Sinai (4:25), which is in that northwestern area. Many places named in the Bible as being in Arabia are more specifically in <em>Arabia Petraea.<\/em> Such sites include Buz, Dedan, Dumah, Ephah, the Hazor of Jeremiah 49:28-33, Massa, Mesha, and Midian. Hazarmaveth, Ophir, Sabtah, Sephar, Sheba, and Uzal are in the south. Havilah and Parvaim are perhaps in the northeast, and authorities debate the location of Seba. The land of Uz, mentioned in the book of Job, is considered by many scholars to be located in the area between Edom and northern Arabia.<\/p>\n<p>Arabia is thought by many to be one of the hottest countries. In some sections that conception is correct. The peninsula lies between seas on the east and west, but those bodies of water are too small to break the climatic continuity of the dry African-Asian continental masses. There are, however, some regions that enjoy temperate and semitropical climate. In the south much of the land is sufficiently elevated to avoid the intensity of tropical heat. The lowlands along the coast have a semitropical environment. Fogs and dews are common in the humid regions, but over inner Arabia the sun shines the year round, obscured only by an occasional sandstorm or an even rarer rain shower.<\/p>\n<p>Arabia has long been desired for natural resources. Pharaohs of the first dynasty operated turquoise mines in Sinai, and the gold of Ophir and the frankincense and myrrh of South Arabia were world renowned. The queen of Sheba brought such precious spices to Solomon (1 Kgs 10:2, 10), and trade between Israel and Arabia flourished. Solomon had a seaport at Ezion-geber on the Red Sea for his opulent commerce with Ophir (1 Kgs 9:26-28). King Jehoshaphat of Judah, who also received tribute from Arabs (2 Chr 17:11), tried to revive trade with Ophir but failed (1 Kgs 22:48).<\/p>\n<p>Tribes associated with Arabia played a significant role in biblical history. The Ishmaelites or Midianites who took Joseph to Egypt (Gn 37:25-36) were Arabians. So were the Amalekites who waged war with Moses in the wilderness of <em>Arabia Petraea<\/em> (Ex 17:8-16). Moses’ father-in-law, Jethro, was a Midianite (Ex 18:1). King Uzziah of Judah fought against Arabs (2 Chr 26:7); the Meunites mentioned in the same verse were probably also from Arabia. Geshem the Arab, known also from secular inscriptions, resisted the rebuilding of the Jerusalem wall (Neh 2:19; 6:1, 6).<\/p>\n<p>Kedar was an important North Arab tribe condemned in Isaiah’s message about Arabia (Is 21:13-17). Jeremiah also spoke against it, prophesying its destruction by Nebuchadnezzar, who conquered it (Jer 49:28-33). Close allies of the tribe of Kedar were the Nabatean Arabs (Is 60:7), who figure prominently in later history. They captured Petra, fulfilling the prophecy of Obadiah about Edom. References to Arabia and the Arabs in the Apocrypha and NT concern mostly the Nabatean Arabs (1 Macc 11:16; Gal 1:17).<\/p>\n<p>In southern Arabia four kingdoms developed: the Sabean, Minean, Qataban, and Hadramaut. Around 115 <span>BC<\/span> the Himyarite kingdom gained control of southern Arabia, keeping it until about <span>AD<\/span> 300. Three centuries later the Arabian peninsula witnessed the birth of Islam.<\/p>","content_en":"<h3>ARABIA, ARABS<\/h3>\n<p>Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States.<\/p>\n<p>Classical geographers such as Strabo followed the example set by the geographer Ptolemy in dividing Arabia into three divisions: <em>Arabia Petraea<\/em> (Rocky Arabia) in the northwest, which included Sinai, Edom, Moab, and Transjordan; <em>Arabia Deserta,<\/em> which included the Syrian Desert; and <em>Arabia Felix<\/em> (Happy Arabia), which included the southern section of the Arabian peninsula.<\/p>\n<p>When “Arabia” is used as a geographical term in the Bible, it sometimes includes both northern and southern sections. For example, 2 Chronicles 9:14 says that the kings of Arabia brought gold to Solomon as tribute. At other times the name Arabia refers only to the northwestern <em>Arabia Petraea.<\/em> For example, Paul said that after his conversion he went away to the deserts of Arabia (Gal 1:17) and referred to Mt Sinai (4:25), which is in that northwestern area. Many places named in the Bible as being in Arabia are more specifically in <em>Arabia Petraea.<\/em> Such sites include Buz, Dedan, Dumah, Ephah, the Hazor of Jeremiah 49:28-33, Massa, Mesha, and Midian. Hazarmaveth, Ophir, Sabtah, Sephar, Sheba, and Uzal are in the south. Havilah and Parvaim are perhaps in the northeast, and authorities debate the location of Seba. The land of Uz, mentioned in the book of Job, is considered by many scholars to be located in the area between Edom and northern Arabia.<\/p>\n<p>Arabia is thought by many to be one of the hottest countries. In some sections that conception is correct. The peninsula lies between seas on the east and west, but those bodies of water are too small to break the climatic continuity of the dry African-Asian continental masses. There are, however, some regions that enjoy temperate and semitropical climate. In the south much of the land is sufficiently elevated to avoid the intensity of tropical heat. The lowlands along the coast have a semitropical environment. Fogs and dews are common in the humid regions, but over inner Arabia the sun shines the year round, obscured only by an occasional sandstorm or an even rarer rain shower.<\/p>\n<p>Arabia has long been desired for natural resources. Pharaohs of the first dynasty operated turquoise mines in Sinai, and the gold of Ophir and the frankincense and myrrh of South Arabia were world renowned. The queen of Sheba brought such precious spices to Solomon (1 Kgs 10:2, 10), and trade between Israel and Arabia flourished. Solomon had a seaport at Ezion-geber on the Red Sea for his opulent commerce with Ophir (1 Kgs 9:26-28). King Jehoshaphat of Judah, who also received tribute from Arabs (2 Chr 17:11), tried to revive trade with Ophir but failed (1 Kgs 22:48).<\/p>\n<p>Tribes associated with Arabia played a significant role in biblical history. The Ishmaelites or Midianites who took Joseph to Egypt (Gn 37:25-36) were Arabians. So were the Amalekites who waged war with Moses in the wilderness of <em>Arabia Petraea<\/em> (Ex 17:8-16). Moses’ father-in-law, Jethro, was a Midianite (Ex 18:1). King Uzziah of Judah fought against Arabs (2 Chr 26:7); the Meunites mentioned in the same verse were probably also from Arabia. Geshem the Arab, known also from secular inscriptions, resisted the rebuilding of the Jerusalem wall (Neh 2:19; 6:1, 6).<\/p>\n<p>Kedar was an important North Arab tribe condemned in Isaiah’s message about Arabia (Is 21:13-17). Jeremiah also spoke against it, prophesying its destruction by Nebuchadnezzar, who conquered it (Jer 49:28-33). Close allies of the tribe of Kedar were the Nabatean Arabs (Is 60:7), who figure prominently in later history. They captured Petra, fulfilling the prophecy of Obadiah about Edom. References to Arabia and the Arabs in the Apocrypha and NT concern mostly the Nabatean Arabs (1 Macc 11:16; Gal 1:17).<\/p>\n<p>In southern Arabia four kingdoms developed: the Sabean, Minean, Qataban, and Hadramaut. Around 115 <span>BC<\/span> the Himyarite kingdom gained control of southern Arabia, keeping it until about <span>AD<\/span> 300. Three centuries later the Arabian peninsula witnessed the birth of Islam.<\/p>","summary_ro":"ARABIA, ARABS Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States. Classical geographe...","summary_en":"ARABIA, ARABS Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States. Classical geographe...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19283,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New Jerusalem","title_en":"New Jerusalem","content_ro":"<h3>JERUSALEM, New<\/h3>\n<p>Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of God but also the city that is to be their home in a new world.<\/p>\n<p>This does not, of course, answer the question “What is the new Jerusalem?” A description of what it is like would be relatively simple. An explanation of what it <em>is<\/em> would be more complicated.<\/p>\n<p class=\"h2\" id=\"DescriptionoftheCity\">Description of the City<\/p>\n<p>An angel takes John to a mountaintop to show him the new Jerusalem. In the account that follows (Rv 21:10–22:5), the first thing John notes is the light, like a great jewel-like lamp, that lights the city (“the glory of God,” 21:11). Then he describes its walls and gates (21:12-14). The 12 gates bear the names of the tribes of Israel, and the wall between each gate and the next forms a single “foundation,” or block, bearing the name of one of the 12 apostles of Christ. Next, the measurements of the city are given (vv 15-17). It is 1,400 miles (2,220 kilometers) each way—not only in breadth and in length but also in height—and its wall is 216 feet (65.8 meters) thick (or high?). By working out these equivalents in miles and feet, however, we miss what John would probably have thought much more important. According to the biblical units of measurement, the city is 12,000 stadia broad and its wall is 144 cubits thick. These numbers are symbolic; as multiples of 12, they signify perfection, as do other occurrences of 12 in Revelation (e.g., 7:4-8).<\/p>\n<p>After this, John describes the materials of which the new Jerusalem is built (21:18-21). The wall is of jasper; its foundation layers are encrusted with other precious stones; its gates are pearls; and the streets and buildings within are made of “transparent gold.” As for the city itself, John notes a series of things that it does <em>not<\/em> have (vv 22-27)—no temple, no sun or moon, no night, no closing of its gates, and no evil. Finally, there are the three wonderful things that it <em>does<\/em> have (22:1-5)—the river of the water of life, the tree of life, and the throne and presence of God himself.<\/p>\n<p>Such is the new Jerusalem as John describes it. But he wants us not so much to picture what the city looks like as to understand what it means.<\/p>\n<p class=\"h2\" id=\"BackgroundoftheCity\">Background of the City<\/p>\n<p>OT history presents the city of David, old Jerusalem, as the place where God’s rule over his people and his presence among them was centered. In that Jerusalem stood both the temple, where the priests served, and the throne of the kings who governed as God’s deputies. It was the metropolis, or “mother city,” of Israel, the people of God. But the whole Bible is about God’s redeeming a people for himself, out of all nations, in all ages—a greater Israel of which OT Israel is only the vanguard. So it is natural that the last revelation the Bible gives should be a vision of that greater people—home at last in the true mother city, a new and greater Jerusalem.<\/p>\n<p>The OT prophets witnessed the decline of old Jerusalem. They watched with grief and anger as it disappointed the hope that it would live up to its high destiny. As it became infected with sin and folly, and as its kings and priests increasingly betrayed their calling, two of these prophets in particular began to look forward to a Jerusalem that one day would be what it was meant to be. Ezekiel (chs 40–48) foresaw the city and its temple reconstructed in detail; Isaiah (chs 52, 60–66) described this latter-day Jerusalem in even more glowing terms. The vision of both prophets tie in closely with the vision John records in Revelation 21–22.<\/p>\n<p>In the period between the OT and NT, Jewish writers became yet more disillusioned with the way things were going, and they encouraged their readers not so much with hopes of the renewal of the earthly Jerusalem as with imaginative descriptions of the heavenly one. This, they reckoned, existed already; at the end of the age it would come down from God out of heaven, the metropolis of his people, populous and beautiful, the place of his temple and throne. In fact, what was imagined by these apocalyptic writers is in many respects very like what would in due course actually be seen by John.<\/p>\n<p>Jesus develops all these lines of thought in quite a remarkable way. It is not simply that he foretells the final destruction of Jerusalem and its temple (Mk 13; Lk 19:41-44). If that were all, it would leave a great question unanswered. For old Jerusalem existed for a purpose, as we have seen; and if it is to be destroyed, how can that purpose then be fulfilled? Where will God’s people then find his throne and his temple?<\/p>\n<p>Jesus’ answer is that, since the Incarnation, God’s rule and God’s presence are to be found <em>in him<\/em> (Mt 28:18; Jn 14:9). He himself is the “new Jerusalem”—an entirely new kind of Jerusalem. This is borne out by the word for “new” that John uses in Revelation. There are two distinct Greek words translated in English Bibles as “new.” Sometime after the destruction of Jerusalem in <span>AD<\/span> 70, the emperor Hadrian built a “new” Jerusalem; that was the kind of “new” that simply meant the latest in a series of cities on the same site. But John’s vision is of a Jerusalem that is “new” in the sense of being fresh, clean, and different. The NT speaks in the same way of the new covenant and the new commandment (Jn 13:34; Heb 8:8), the new creation and the new man (2 Cor 5:17; Eph 2:15). John’s vision brings out the same truth by telling of seven things that will exist “no more” in the new heaven and earth: no more sea, death, sorrow, crying, pain, curse, or night (Rv 21:1, 4; 22:3-5). In these respects all will be new and different.<\/p>\n<p>There are five passages elsewhere in the NT that help to fill in the background to Revelation 21. In Galatians 4:26 Paul speaks of “Jerusalem above,” the mother city of all who receive salvation by faith, as opposed to the old Jerusalem, where those belong who seek to please God by trying to obey the law (v 25). In Ephesians 5:25-32 he speaks of the bride of Christ, by which he means the church; in John’s vision the “bride” is the “city” (Rv 21:9-10). In Philippians 3:20 we are told that the heavenly city is not simply the future home of believers but also the place of their present “citizenship.” Hebrews 12:22 makes the same point: those who believe have arrived already at the “heavenly Jerusalem.” In other words, <em>this<\/em> Jerusalem is the home of all God’s believing people, Jew and Gentile, from OT and NT times, and it seems not only to be future but also to exist already, in some sense, in the present. What, then, are we to make of John’s vision?<\/p>\n<p class=\"h2\" id=\"MeaningoftheCity\">Meaning of the City<\/p>\n<p>Some of those who expect a future Millennium (1,000-year earthly reign of Christ, between his second coming and final defeat of Satan) believe that the new Jerusalem belongs to the Millennium, because of certain indications that they think suit that period better than the eternal state that will follow it (Rv 21:24-26; 22:2). They visualize it as a literal, material city. It will presumably, then, be in the shape of a cube, or perhaps a pyramid, and some even picture it hovering like an immense spaceship above the surface of the earth.<\/p>\n<p>Most millennarians, however, and also many who do not believe in a millennium in the sense just mentioned, think that John is describing the city as it will be in eternity. They, too, may take it literally, or they think that giving the literal details in these chapters—the city’s measurements, materials, and so on—is the only way in which John could describe something that is in fact indescribable (though nonetheless real).<\/p>\n<p>In line with the message of the entire book of Revelation, many take the new Jerusalem to be the ideal city of God, which belongs not only to the future but also to the present. It exists here and now because it is a spiritual truth, not a material one. It is always “coming down . . . out of heaven” precisely because it comes to men “from God” (21:2). The fact remains, of course, that everything John records in the last two chapters of Revelation belongs to a world that will only appear after the first heaven and the first earth have passed away—a world that is (to us, at any rate) still future.<\/p>\n<p>Taking into account all these Scriptures, we may come closest to understanding the new Jerusalem if we see it as the community of Christ and his people, which will appear in its perfection only when this age has come to an end. Yet, in another sense, Christians belong to it already, and it gives them both an ideal to strive for in this world and a hope to anticipate in the next.<\/p>\n<p><em>See also<\/em> Bride of Christ; Church; Jerusalem.<\/p>","content_en":"<h3>JERUSALEM, New<\/h3>\n<p>Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of God but also the city that is to be their home in a new world.<\/p>\n<p>This does not, of course, answer the question “What is the new Jerusalem?” A description of what it is like would be relatively simple. An explanation of what it <em>is<\/em> would be more complicated.<\/p>\n<p class=\"h2\" id=\"DescriptionoftheCity\">Description of the City<\/p>\n<p>An angel takes John to a mountaintop to show him the new Jerusalem. In the account that follows (Rv 21:10–22:5), the first thing John notes is the light, like a great jewel-like lamp, that lights the city (“the glory of God,” 21:11). Then he describes its walls and gates (21:12-14). The 12 gates bear the names of the tribes of Israel, and the wall between each gate and the next forms a single “foundation,” or block, bearing the name of one of the 12 apostles of Christ. Next, the measurements of the city are given (vv 15-17). It is 1,400 miles (2,220 kilometers) each way—not only in breadth and in length but also in height—and its wall is 216 feet (65.8 meters) thick (or high?). By working out these equivalents in miles and feet, however, we miss what John would probably have thought much more important. According to the biblical units of measurement, the city is 12,000 stadia broad and its wall is 144 cubits thick. These numbers are symbolic; as multiples of 12, they signify perfection, as do other occurrences of 12 in Revelation (e.g., 7:4-8).<\/p>\n<p>After this, John describes the materials of which the new Jerusalem is built (21:18-21). The wall is of jasper; its foundation layers are encrusted with other precious stones; its gates are pearls; and the streets and buildings within are made of “transparent gold.” As for the city itself, John notes a series of things that it does <em>not<\/em> have (vv 22-27)—no temple, no sun or moon, no night, no closing of its gates, and no evil. Finally, there are the three wonderful things that it <em>does<\/em> have (22:1-5)—the river of the water of life, the tree of life, and the throne and presence of God himself.<\/p>\n<p>Such is the new Jerusalem as John describes it. But he wants us not so much to picture what the city looks like as to understand what it means.<\/p>\n<p class=\"h2\" id=\"BackgroundoftheCity\">Background of the City<\/p>\n<p>OT history presents the city of David, old Jerusalem, as the place where God’s rule over his people and his presence among them was centered. In that Jerusalem stood both the temple, where the priests served, and the throne of the kings who governed as God’s deputies. It was the metropolis, or “mother city,” of Israel, the people of God. But the whole Bible is about God’s redeeming a people for himself, out of all nations, in all ages—a greater Israel of which OT Israel is only the vanguard. So it is natural that the last revelation the Bible gives should be a vision of that greater people—home at last in the true mother city, a new and greater Jerusalem.<\/p>\n<p>The OT prophets witnessed the decline of old Jerusalem. They watched with grief and anger as it disappointed the hope that it would live up to its high destiny. As it became infected with sin and folly, and as its kings and priests increasingly betrayed their calling, two of these prophets in particular began to look forward to a Jerusalem that one day would be what it was meant to be. Ezekiel (chs 40–48) foresaw the city and its temple reconstructed in detail; Isaiah (chs 52, 60–66) described this latter-day Jerusalem in even more glowing terms. The vision of both prophets tie in closely with the vision John records in Revelation 21–22.<\/p>\n<p>In the period between the OT and NT, Jewish writers became yet more disillusioned with the way things were going, and they encouraged their readers not so much with hopes of the renewal of the earthly Jerusalem as with imaginative descriptions of the heavenly one. This, they reckoned, existed already; at the end of the age it would come down from God out of heaven, the metropolis of his people, populous and beautiful, the place of his temple and throne. In fact, what was imagined by these apocalyptic writers is in many respects very like what would in due course actually be seen by John.<\/p>\n<p>Jesus develops all these lines of thought in quite a remarkable way. It is not simply that he foretells the final destruction of Jerusalem and its temple (Mk 13; Lk 19:41-44). If that were all, it would leave a great question unanswered. For old Jerusalem existed for a purpose, as we have seen; and if it is to be destroyed, how can that purpose then be fulfilled? Where will God’s people then find his throne and his temple?<\/p>\n<p>Jesus’ answer is that, since the Incarnation, God’s rule and God’s presence are to be found <em>in him<\/em> (Mt 28:18; Jn 14:9). He himself is the “new Jerusalem”—an entirely new kind of Jerusalem. This is borne out by the word for “new” that John uses in Revelation. There are two distinct Greek words translated in English Bibles as “new.” Sometime after the destruction of Jerusalem in <span>AD<\/span> 70, the emperor Hadrian built a “new” Jerusalem; that was the kind of “new” that simply meant the latest in a series of cities on the same site. But John’s vision is of a Jerusalem that is “new” in the sense of being fresh, clean, and different. The NT speaks in the same way of the new covenant and the new commandment (Jn 13:34; Heb 8:8), the new creation and the new man (2 Cor 5:17; Eph 2:15). John’s vision brings out the same truth by telling of seven things that will exist “no more” in the new heaven and earth: no more sea, death, sorrow, crying, pain, curse, or night (Rv 21:1, 4; 22:3-5). In these respects all will be new and different.<\/p>\n<p>There are five passages elsewhere in the NT that help to fill in the background to Revelation 21. In Galatians 4:26 Paul speaks of “Jerusalem above,” the mother city of all who receive salvation by faith, as opposed to the old Jerusalem, where those belong who seek to please God by trying to obey the law (v 25). In Ephesians 5:25-32 he speaks of the bride of Christ, by which he means the church; in John’s vision the “bride” is the “city” (Rv 21:9-10). In Philippians 3:20 we are told that the heavenly city is not simply the future home of believers but also the place of their present “citizenship.” Hebrews 12:22 makes the same point: those who believe have arrived already at the “heavenly Jerusalem.” In other words, <em>this<\/em> Jerusalem is the home of all God’s believing people, Jew and Gentile, from OT and NT times, and it seems not only to be future but also to exist already, in some sense, in the present. What, then, are we to make of John’s vision?<\/p>\n<p class=\"h2\" id=\"MeaningoftheCity\">Meaning of the City<\/p>\n<p>Some of those who expect a future Millennium (1,000-year earthly reign of Christ, between his second coming and final defeat of Satan) believe that the new Jerusalem belongs to the Millennium, because of certain indications that they think suit that period better than the eternal state that will follow it (Rv 21:24-26; 22:2). They visualize it as a literal, material city. It will presumably, then, be in the shape of a cube, or perhaps a pyramid, and some even picture it hovering like an immense spaceship above the surface of the earth.<\/p>\n<p>Most millennarians, however, and also many who do not believe in a millennium in the sense just mentioned, think that John is describing the city as it will be in eternity. They, too, may take it literally, or they think that giving the literal details in these chapters—the city’s measurements, materials, and so on—is the only way in which John could describe something that is in fact indescribable (though nonetheless real).<\/p>\n<p>In line with the message of the entire book of Revelation, many take the new Jerusalem to be the ideal city of God, which belongs not only to the future but also to the present. It exists here and now because it is a spiritual truth, not a material one. It is always “coming down . . . out of heaven” precisely because it comes to men “from God” (21:2). The fact remains, of course, that everything John records in the last two chapters of Revelation belongs to a world that will only appear after the first heaven and the first earth have passed away—a world that is (to us, at any rate) still future.<\/p>\n<p>Taking into account all these Scriptures, we may come closest to understanding the new Jerusalem if we see it as the community of Christ and his people, which will appear in its perfection only when this age has come to an end. Yet, in another sense, Christians belong to it already, and it gives them both an ideal to strive for in this world and a hope to anticipate in the next.<\/p>\n<p><em>See also<\/em> Bride of Christ; Church; Jerusalem.<\/p>","summary_ro":"JERUSALEM, New Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of Go...","summary_en":"JERUSALEM, New Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of Go...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35534,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sina*, Sinai","title_en":"Sina*, Sinai","content_ro":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","content_en":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","summary_ro":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","summary_en":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:25","title_en":"Study Note: Galateni 4:25","content_ro":"<p><strong>4:25<\/strong> Both Hagar and Mount Sinai were symbols of <em>Jerusalem<\/em><em>,<\/em> which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live <em>in slavery to the law<\/em> (Gal 3:23-24; 4:1-3). • <em>Mount Sinai in Arabia:<\/em> The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that <em>in Arabia<\/em> means that Mount Sinai was in Midian, where Moses once lived (see Exod 3:1).<\/p>","content_en":"<p><strong>4:25<\/strong> Both Hagar and Mount Sinai were symbols of <em>Jerusalem<\/em><em>,<\/em> which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live <em>in slavery to the law<\/em> (Gal 3:23-24; 4:1-3). • <em>Mount Sinai in Arabia:<\/em> The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that <em>in Arabia<\/em> means that Mount Sinai was in Midian, where Moses once lived (see Exod 3:1).<\/p>","summary_ro":"4:25 Both Hagar and Mount Sinai were symbols of Jerusalem, which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live in slavery to the law (Gal 3:23-24; 4:1-3). • Mount Sinai in Arabia: The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that in Arabia means that Mount Sinai was in Midian, where...","summary_en":"4:25 Both Hagar and Mount Sinai were symbols of Jerusalem, which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live in slavery to the law (Gal 3:23-24; 4:1-3). • Mount Sinai in Arabia: The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that in Arabia means that Mount Sinai was in Midian, where...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:25","title_en":"Study Note: Galateni 4:25","content_ro":"<p><strong>4:25<\/strong> Both Hagar and Mount Sinai were symbols of <em>Jerusalem<\/em><em>,<\/em> which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live <em>in slavery to the law<\/em> (Gal 3:23-24; 4:1-3). • <em>Mount Sinai in Arabia:<\/em> The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that <em>in Arabia<\/em> means that Mount Sinai was in Midian, where Moses once lived (see Exod 3:1).<\/p>","content_en":"<p><strong>4:25<\/strong> Both Hagar and Mount Sinai were symbols of <em>Jerusalem<\/em><em>,<\/em> which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live <em>in slavery to the law<\/em> (Gal 3:23-24; 4:1-3). • <em>Mount Sinai in Arabia:<\/em> The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that <em>in Arabia<\/em> means that Mount Sinai was in Midian, where Moses once lived (see Exod 3:1).<\/p>","summary_ro":"4:25 Both Hagar and Mount Sinai were symbols of Jerusalem, which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live in slavery to the law (Gal 3:23-24; 4:1-3). • Mount Sinai in Arabia: The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that in Arabia means that Mount Sinai was in Midian, where...","summary_en":"4:25 Both Hagar and Mount Sinai were symbols of Jerusalem, which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live in slavery to the law (Gal 3:23-24; 4:1-3). • Mount Sinai in Arabia: The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that in Arabia means that Mount Sinai was in Midian, where...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113267,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:25","title_en":"Study Note: Galateni 4:25","content_ro":"<p><strong>4:25<\/strong> Both Hagar and Mount Sinai were symbols of <em>Jerusalem<\/em><em>,<\/em> which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live <em>in slavery to the law<\/em> (Gal 3:23-24; 4:1-3). • <em>Mount Sinai in Arabia:<\/em> The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that <em>in Arabia<\/em> means that Mount Sinai was in Midian, where Moses once lived (see Exod 3:1).<\/p>","content_en":"<p><strong>4:25<\/strong> Both Hagar and Mount Sinai were symbols of <em>Jerusalem<\/em><em>,<\/em> which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live <em>in slavery to the law<\/em> (Gal 3:23-24; 4:1-3). • <em>Mount Sinai in Arabia:<\/em> The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that <em>in Arabia<\/em> means that Mount Sinai was in Midian, where Moses once lived (see Exod 3:1).<\/p>","summary_ro":"4:25 Both Hagar and Mount Sinai were symbols of Jerusalem, which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live in slavery to the law (Gal 3:23-24; 4:1-3). • Mount Sinai in Arabia: The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that in Arabia means that Mount Sinai was in Midian, where...","summary_en":"4:25 Both Hagar and Mount Sinai were symbols of Jerusalem, which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live in slavery to the law (Gal 3:23-24; 4:1-3). • Mount Sinai in Arabia: The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that in Arabia means that Mount Sinai was in Midian, where...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140893,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:25","title_en":"Study Note: Galateni 4:25","content_ro":"<p><strong>4:25<\/strong> Both Hagar and Mount Sinai were symbols of <em>Jerusalem<\/em><em>,<\/em> which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live <em>in slavery to the law<\/em> (Gal 3:23-24; 4:1-3). • <em>Mount Sinai in Arabia:<\/em> The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that <em>in Arabia<\/em> means that Mount Sinai was in Midian, where Moses once lived (see Exod 3:1).<\/p>","content_en":"<p><strong>4:25<\/strong> Both Hagar and Mount Sinai were symbols of <em>Jerusalem<\/em><em>,<\/em> which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live <em>in slavery to the law<\/em> (Gal 3:23-24; 4:1-3). • <em>Mount Sinai in Arabia:<\/em> The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that <em>in Arabia<\/em> means that Mount Sinai was in Midian, where Moses once lived (see Exod 3:1).<\/p>","summary_ro":"4:25 Both Hagar and Mount Sinai were symbols of Jerusalem, which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live in slavery to the law (Gal 3:23-24; 4:1-3). • Mount Sinai in Arabia: The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that in Arabia means that Mount Sinai was in Midian, where...","summary_en":"4:25 Both Hagar and Mount Sinai were symbols of Jerusalem, which stood for Judaism in Paul’s day. Judaism continued to trust in the law and in physical descent from Abraham for their status before God (cp. John 8:31-59); they rejected Christ and continued to live in slavery to the law (Gal 3:23-24; 4:1-3). • Mount Sinai in Arabia: The traditional location for Mount Sinai is in the Sinai Peninsula in Egypt. However, some have suggested that in Arabia means that Mount Sinai was in Midian, where...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61450,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89076,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116702,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144328,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","content_en":"<h3>Jerusalem<\/h3>\n<p>Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon (2 Kgs 25:1-10).<\/p>\n<p>Whatever David’s method of capturing Jerusalem (his use of a water tunnel is debatable—see study note on 5:8), he secured Jerusalem as the political, and eventually spiritual, capital of Israel. Psalm 48 speaks beautifully and powerfully of Jerusalem as a fortress. Its towers, bulwarks, and easily defensible citadels with their rugged terrain could produce a false sense of security, if not idolatry. Psalm 48:1-3 reminds the reader that God’s living presence, not the topography of the city, made Jerusalem safe.<\/p>\n<p>Both the Old Testament and the New Testament call Jerusalem a “holy city” (see Neh 11:1, 18; Isa 52:1; Dan 9:24; Matt 4:5; 27:53; Rev 21:2). It is the only city so described in the Bible. Wherein lies this city’s holiness? It cannot be a reflection of the holiness of its occupants. In fact, so unholy was the populace that the city was decimated by the Babylonians in 586 <span>BC<\/span>. Nor was it a holy city because it was Israel’s capital for several centuries. Jerusalem was a holy city, first of all, because God chose it (1 Kgs 8:44, 48; 11:13, 32, 36; 2 Chr 6:5, 34). And because he chose it, he put his glory and his name there (see 1 Kgs 14:21; 2 Chr 12:13; Ezek 8–10; 43:1-27).<\/p>\n<p>In the Gospels and Acts, Jerusalem was still a city of great importance. Herod the Great (37–4 <span>BC<\/span>) had expanded the city and conducted extensive building projects—including the Temple. It remained the center of Israel’s spiritual life (see e.g., Acts 2:46; 3:1-26; 5:12), and many events in the lives of Jesus and his followers occurred in Jerusalem. Jesus had some harsh words for Jerusalem (see Matt 23:37-39)—especially its leadership—and he was eventually put to death there. Jesus warned of impending judgment on the city (see Mark 13:1-2; Luke 21:20-24), and his words were actualized in the destruction of Jerusalem by the Romans in <span>AD<\/span> 70.<\/p>\n<p>But the New Testament also introduces the new Jerusalem, the heavenly city comprised of God’s holy people (Heb 11:10; Rev 3:12; 21:2). As the earthly Jerusalem was the sphere in which the glorious presence and reign of God was partially actualized through King David and his successors, the new Jerusalem represents the government of Jesus Christ, the son of David, and his everlasting presence with his people (cp. John 1:14; Rev 21:3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 15:63; Judg 1:8, 21; 2 Sam 5:6-9; 1 Kgs 8:1; 2 Kgs 18:13-17; 25:1-10; 2 Chr 3:1; 12:1-12; 26:9, 15; 32:1-5, 27-30; Ezra 1:1-6; Neh 1:1–6:19; Ps 48:1-3; 125:2; Isa 14:32; 52:1-3; Gal 4:25-26; Heb 12:22-24<\/p>","summary_ro":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","summary_en":"Jerusalem Jerusalem was a functioning city as early as four hundred years before the time of David. It was never fully captured during the conquest and the period of the judges (Josh 15:63; Judg 1:8, 21), and peaceful relations were evidently established between the autonomous Jebusite enclave and the surrounding Israelites (Judg 19:10-12). So impregnable was Jerusalem that the Old Testament records only three successful invaders: David, Jehoash (2 Kgs 14:11-14), and Nebuchadnezzar of Babylon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":19282,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New Jerusalem","title_en":"New Jerusalem","content_ro":"<h3>JERUSALEM, New<\/h3>\n<p>Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of God but also the city that is to be their home in a new world.<\/p>\n<p>This does not, of course, answer the question “What is the new Jerusalem?” A description of what it is like would be relatively simple. An explanation of what it <em>is<\/em> would be more complicated.<\/p>\n<p class=\"h2\" id=\"DescriptionoftheCity\">Description of the City<\/p>\n<p>An angel takes John to a mountaintop to show him the new Jerusalem. In the account that follows (Rv 21:10–22:5), the first thing John notes is the light, like a great jewel-like lamp, that lights the city (“the glory of God,” 21:11). Then he describes its walls and gates (21:12-14). The 12 gates bear the names of the tribes of Israel, and the wall between each gate and the next forms a single “foundation,” or block, bearing the name of one of the 12 apostles of Christ. Next, the measurements of the city are given (vv 15-17). It is 1,400 miles (2,220 kilometers) each way—not only in breadth and in length but also in height—and its wall is 216 feet (65.8 meters) thick (or high?). By working out these equivalents in miles and feet, however, we miss what John would probably have thought much more important. According to the biblical units of measurement, the city is 12,000 stadia broad and its wall is 144 cubits thick. These numbers are symbolic; as multiples of 12, they signify perfection, as do other occurrences of 12 in Revelation (e.g., 7:4-8).<\/p>\n<p>After this, John describes the materials of which the new Jerusalem is built (21:18-21). The wall is of jasper; its foundation layers are encrusted with other precious stones; its gates are pearls; and the streets and buildings within are made of “transparent gold.” As for the city itself, John notes a series of things that it does <em>not<\/em> have (vv 22-27)—no temple, no sun or moon, no night, no closing of its gates, and no evil. Finally, there are the three wonderful things that it <em>does<\/em> have (22:1-5)—the river of the water of life, the tree of life, and the throne and presence of God himself.<\/p>\n<p>Such is the new Jerusalem as John describes it. But he wants us not so much to picture what the city looks like as to understand what it means.<\/p>\n<p class=\"h2\" id=\"BackgroundoftheCity\">Background of the City<\/p>\n<p>OT history presents the city of David, old Jerusalem, as the place where God’s rule over his people and his presence among them was centered. In that Jerusalem stood both the temple, where the priests served, and the throne of the kings who governed as God’s deputies. It was the metropolis, or “mother city,” of Israel, the people of God. But the whole Bible is about God’s redeeming a people for himself, out of all nations, in all ages—a greater Israel of which OT Israel is only the vanguard. So it is natural that the last revelation the Bible gives should be a vision of that greater people—home at last in the true mother city, a new and greater Jerusalem.<\/p>\n<p>The OT prophets witnessed the decline of old Jerusalem. They watched with grief and anger as it disappointed the hope that it would live up to its high destiny. As it became infected with sin and folly, and as its kings and priests increasingly betrayed their calling, two of these prophets in particular began to look forward to a Jerusalem that one day would be what it was meant to be. Ezekiel (chs 40–48) foresaw the city and its temple reconstructed in detail; Isaiah (chs 52, 60–66) described this latter-day Jerusalem in even more glowing terms. The vision of both prophets tie in closely with the vision John records in Revelation 21–22.<\/p>\n<p>In the period between the OT and NT, Jewish writers became yet more disillusioned with the way things were going, and they encouraged their readers not so much with hopes of the renewal of the earthly Jerusalem as with imaginative descriptions of the heavenly one. This, they reckoned, existed already; at the end of the age it would come down from God out of heaven, the metropolis of his people, populous and beautiful, the place of his temple and throne. In fact, what was imagined by these apocalyptic writers is in many respects very like what would in due course actually be seen by John.<\/p>\n<p>Jesus develops all these lines of thought in quite a remarkable way. It is not simply that he foretells the final destruction of Jerusalem and its temple (Mk 13; Lk 19:41-44). If that were all, it would leave a great question unanswered. For old Jerusalem existed for a purpose, as we have seen; and if it is to be destroyed, how can that purpose then be fulfilled? Where will God’s people then find his throne and his temple?<\/p>\n<p>Jesus’ answer is that, since the Incarnation, God’s rule and God’s presence are to be found <em>in him<\/em> (Mt 28:18; Jn 14:9). He himself is the “new Jerusalem”—an entirely new kind of Jerusalem. This is borne out by the word for “new” that John uses in Revelation. There are two distinct Greek words translated in English Bibles as “new.” Sometime after the destruction of Jerusalem in <span>AD<\/span> 70, the emperor Hadrian built a “new” Jerusalem; that was the kind of “new” that simply meant the latest in a series of cities on the same site. But John’s vision is of a Jerusalem that is “new” in the sense of being fresh, clean, and different. The NT speaks in the same way of the new covenant and the new commandment (Jn 13:34; Heb 8:8), the new creation and the new man (2 Cor 5:17; Eph 2:15). John’s vision brings out the same truth by telling of seven things that will exist “no more” in the new heaven and earth: no more sea, death, sorrow, crying, pain, curse, or night (Rv 21:1, 4; 22:3-5). In these respects all will be new and different.<\/p>\n<p>There are five passages elsewhere in the NT that help to fill in the background to Revelation 21. In Galatians 4:26 Paul speaks of “Jerusalem above,” the mother city of all who receive salvation by faith, as opposed to the old Jerusalem, where those belong who seek to please God by trying to obey the law (v 25). In Ephesians 5:25-32 he speaks of the bride of Christ, by which he means the church; in John’s vision the “bride” is the “city” (Rv 21:9-10). In Philippians 3:20 we are told that the heavenly city is not simply the future home of believers but also the place of their present “citizenship.” Hebrews 12:22 makes the same point: those who believe have arrived already at the “heavenly Jerusalem.” In other words, <em>this<\/em> Jerusalem is the home of all God’s believing people, Jew and Gentile, from OT and NT times, and it seems not only to be future but also to exist already, in some sense, in the present. What, then, are we to make of John’s vision?<\/p>\n<p class=\"h2\" id=\"MeaningoftheCity\">Meaning of the City<\/p>\n<p>Some of those who expect a future Millennium (1,000-year earthly reign of Christ, between his second coming and final defeat of Satan) believe that the new Jerusalem belongs to the Millennium, because of certain indications that they think suit that period better than the eternal state that will follow it (Rv 21:24-26; 22:2). They visualize it as a literal, material city. It will presumably, then, be in the shape of a cube, or perhaps a pyramid, and some even picture it hovering like an immense spaceship above the surface of the earth.<\/p>\n<p>Most millennarians, however, and also many who do not believe in a millennium in the sense just mentioned, think that John is describing the city as it will be in eternity. They, too, may take it literally, or they think that giving the literal details in these chapters—the city’s measurements, materials, and so on—is the only way in which John could describe something that is in fact indescribable (though nonetheless real).<\/p>\n<p>In line with the message of the entire book of Revelation, many take the new Jerusalem to be the ideal city of God, which belongs not only to the future but also to the present. It exists here and now because it is a spiritual truth, not a material one. It is always “coming down . . . out of heaven” precisely because it comes to men “from God” (21:2). The fact remains, of course, that everything John records in the last two chapters of Revelation belongs to a world that will only appear after the first heaven and the first earth have passed away—a world that is (to us, at any rate) still future.<\/p>\n<p>Taking into account all these Scriptures, we may come closest to understanding the new Jerusalem if we see it as the community of Christ and his people, which will appear in its perfection only when this age has come to an end. Yet, in another sense, Christians belong to it already, and it gives them both an ideal to strive for in this world and a hope to anticipate in the next.<\/p>\n<p><em>See also<\/em> Bride of Christ; Church; Jerusalem.<\/p>","content_en":"<h3>JERUSALEM, New<\/h3>\n<p>Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of God but also the city that is to be their home in a new world.<\/p>\n<p>This does not, of course, answer the question “What is the new Jerusalem?” A description of what it is like would be relatively simple. An explanation of what it <em>is<\/em> would be more complicated.<\/p>\n<p class=\"h2\" id=\"DescriptionoftheCity\">Description of the City<\/p>\n<p>An angel takes John to a mountaintop to show him the new Jerusalem. In the account that follows (Rv 21:10–22:5), the first thing John notes is the light, like a great jewel-like lamp, that lights the city (“the glory of God,” 21:11). Then he describes its walls and gates (21:12-14). The 12 gates bear the names of the tribes of Israel, and the wall between each gate and the next forms a single “foundation,” or block, bearing the name of one of the 12 apostles of Christ. Next, the measurements of the city are given (vv 15-17). It is 1,400 miles (2,220 kilometers) each way—not only in breadth and in length but also in height—and its wall is 216 feet (65.8 meters) thick (or high?). By working out these equivalents in miles and feet, however, we miss what John would probably have thought much more important. According to the biblical units of measurement, the city is 12,000 stadia broad and its wall is 144 cubits thick. These numbers are symbolic; as multiples of 12, they signify perfection, as do other occurrences of 12 in Revelation (e.g., 7:4-8).<\/p>\n<p>After this, John describes the materials of which the new Jerusalem is built (21:18-21). The wall is of jasper; its foundation layers are encrusted with other precious stones; its gates are pearls; and the streets and buildings within are made of “transparent gold.” As for the city itself, John notes a series of things that it does <em>not<\/em> have (vv 22-27)—no temple, no sun or moon, no night, no closing of its gates, and no evil. Finally, there are the three wonderful things that it <em>does<\/em> have (22:1-5)—the river of the water of life, the tree of life, and the throne and presence of God himself.<\/p>\n<p>Such is the new Jerusalem as John describes it. But he wants us not so much to picture what the city looks like as to understand what it means.<\/p>\n<p class=\"h2\" id=\"BackgroundoftheCity\">Background of the City<\/p>\n<p>OT history presents the city of David, old Jerusalem, as the place where God’s rule over his people and his presence among them was centered. In that Jerusalem stood both the temple, where the priests served, and the throne of the kings who governed as God’s deputies. It was the metropolis, or “mother city,” of Israel, the people of God. But the whole Bible is about God’s redeeming a people for himself, out of all nations, in all ages—a greater Israel of which OT Israel is only the vanguard. So it is natural that the last revelation the Bible gives should be a vision of that greater people—home at last in the true mother city, a new and greater Jerusalem.<\/p>\n<p>The OT prophets witnessed the decline of old Jerusalem. They watched with grief and anger as it disappointed the hope that it would live up to its high destiny. As it became infected with sin and folly, and as its kings and priests increasingly betrayed their calling, two of these prophets in particular began to look forward to a Jerusalem that one day would be what it was meant to be. Ezekiel (chs 40–48) foresaw the city and its temple reconstructed in detail; Isaiah (chs 52, 60–66) described this latter-day Jerusalem in even more glowing terms. The vision of both prophets tie in closely with the vision John records in Revelation 21–22.<\/p>\n<p>In the period between the OT and NT, Jewish writers became yet more disillusioned with the way things were going, and they encouraged their readers not so much with hopes of the renewal of the earthly Jerusalem as with imaginative descriptions of the heavenly one. This, they reckoned, existed already; at the end of the age it would come down from God out of heaven, the metropolis of his people, populous and beautiful, the place of his temple and throne. In fact, what was imagined by these apocalyptic writers is in many respects very like what would in due course actually be seen by John.<\/p>\n<p>Jesus develops all these lines of thought in quite a remarkable way. It is not simply that he foretells the final destruction of Jerusalem and its temple (Mk 13; Lk 19:41-44). If that were all, it would leave a great question unanswered. For old Jerusalem existed for a purpose, as we have seen; and if it is to be destroyed, how can that purpose then be fulfilled? Where will God’s people then find his throne and his temple?<\/p>\n<p>Jesus’ answer is that, since the Incarnation, God’s rule and God’s presence are to be found <em>in him<\/em> (Mt 28:18; Jn 14:9). He himself is the “new Jerusalem”—an entirely new kind of Jerusalem. This is borne out by the word for “new” that John uses in Revelation. There are two distinct Greek words translated in English Bibles as “new.” Sometime after the destruction of Jerusalem in <span>AD<\/span> 70, the emperor Hadrian built a “new” Jerusalem; that was the kind of “new” that simply meant the latest in a series of cities on the same site. But John’s vision is of a Jerusalem that is “new” in the sense of being fresh, clean, and different. The NT speaks in the same way of the new covenant and the new commandment (Jn 13:34; Heb 8:8), the new creation and the new man (2 Cor 5:17; Eph 2:15). John’s vision brings out the same truth by telling of seven things that will exist “no more” in the new heaven and earth: no more sea, death, sorrow, crying, pain, curse, or night (Rv 21:1, 4; 22:3-5). In these respects all will be new and different.<\/p>\n<p>There are five passages elsewhere in the NT that help to fill in the background to Revelation 21. In Galatians 4:26 Paul speaks of “Jerusalem above,” the mother city of all who receive salvation by faith, as opposed to the old Jerusalem, where those belong who seek to please God by trying to obey the law (v 25). In Ephesians 5:25-32 he speaks of the bride of Christ, by which he means the church; in John’s vision the “bride” is the “city” (Rv 21:9-10). In Philippians 3:20 we are told that the heavenly city is not simply the future home of believers but also the place of their present “citizenship.” Hebrews 12:22 makes the same point: those who believe have arrived already at the “heavenly Jerusalem.” In other words, <em>this<\/em> Jerusalem is the home of all God’s believing people, Jew and Gentile, from OT and NT times, and it seems not only to be future but also to exist already, in some sense, in the present. What, then, are we to make of John’s vision?<\/p>\n<p class=\"h2\" id=\"MeaningoftheCity\">Meaning of the City<\/p>\n<p>Some of those who expect a future Millennium (1,000-year earthly reign of Christ, between his second coming and final defeat of Satan) believe that the new Jerusalem belongs to the Millennium, because of certain indications that they think suit that period better than the eternal state that will follow it (Rv 21:24-26; 22:2). They visualize it as a literal, material city. It will presumably, then, be in the shape of a cube, or perhaps a pyramid, and some even picture it hovering like an immense spaceship above the surface of the earth.<\/p>\n<p>Most millennarians, however, and also many who do not believe in a millennium in the sense just mentioned, think that John is describing the city as it will be in eternity. They, too, may take it literally, or they think that giving the literal details in these chapters—the city’s measurements, materials, and so on—is the only way in which John could describe something that is in fact indescribable (though nonetheless real).<\/p>\n<p>In line with the message of the entire book of Revelation, many take the new Jerusalem to be the ideal city of God, which belongs not only to the future but also to the present. It exists here and now because it is a spiritual truth, not a material one. It is always “coming down . . . out of heaven” precisely because it comes to men “from God” (21:2). The fact remains, of course, that everything John records in the last two chapters of Revelation belongs to a world that will only appear after the first heaven and the first earth have passed away—a world that is (to us, at any rate) still future.<\/p>\n<p>Taking into account all these Scriptures, we may come closest to understanding the new Jerusalem if we see it as the community of Christ and his people, which will appear in its perfection only when this age has come to an end. Yet, in another sense, Christians belong to it already, and it gives them both an ideal to strive for in this world and a hope to anticipate in the next.<\/p>\n<p><em>See also<\/em> Bride of Christ; Church; Jerusalem.<\/p>","summary_ro":"JERUSALEM, New Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of Go...","summary_en":"JERUSALEM, New Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of Go...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:26","title_en":"Study Note: Galateni 4:26","content_ro":"<p><strong>4:26<\/strong> Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), <em>Sarah represents<\/em> freedom in <em>the heavenly Jerusalem<\/em><em>,<\/em> the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • <em>she is our mother:<\/em> Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).<\/p>","content_en":"<p><strong>4:26<\/strong> Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), <em>Sarah represents<\/em> freedom in <em>the heavenly Jerusalem<\/em><em>,<\/em> the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • <em>she is our mother:<\/em> Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).<\/p>","summary_ro":"4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely ap...","summary_en":"4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely ap...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:26","title_en":"Study Note: Galateni 4:26","content_ro":"<p><strong>4:26<\/strong> Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), <em>Sarah represents<\/em> freedom in <em>the heavenly Jerusalem<\/em><em>,<\/em> the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • <em>she is our mother:<\/em> Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).<\/p>","content_en":"<p><strong>4:26<\/strong> Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), <em>Sarah represents<\/em> freedom in <em>the heavenly Jerusalem<\/em><em>,<\/em> the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • <em>she is our mother:<\/em> Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).<\/p>","summary_ro":"4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely ap...","summary_en":"4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely ap...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:26","title_en":"Study Note: Galateni 4:26","content_ro":"<p><strong>4:26<\/strong> Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), <em>Sarah represents<\/em> freedom in <em>the heavenly Jerusalem<\/em><em>,<\/em> the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • <em>she is our mother:<\/em> Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).<\/p>","content_en":"<p><strong>4:26<\/strong> Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), <em>Sarah represents<\/em> freedom in <em>the heavenly Jerusalem<\/em><em>,<\/em> the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • <em>she is our mother:<\/em> Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).<\/p>","summary_ro":"4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely ap...","summary_en":"4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely ap...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:26","title_en":"Study Note: Galateni 4:26","content_ro":"<p><strong>4:26<\/strong> Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), <em>Sarah represents<\/em> freedom in <em>the heavenly Jerusalem<\/em><em>,<\/em> the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • <em>she is our mother:<\/em> Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).<\/p>","content_en":"<p><strong>4:26<\/strong> Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), <em>Sarah represents<\/em> freedom in <em>the heavenly Jerusalem<\/em><em>,<\/em> the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • <em>she is our mother:<\/em> Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).<\/p>","summary_ro":"4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely ap...","summary_en":"4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely ap...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":41898,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69524,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97150,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124776,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:27","title_en":"Study Note: Galateni 4:27","content_ro":"<p><strong>4:27<\/strong> The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the <em>childless woman<\/em>) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).<\/p>","content_en":"<p><strong>4:27<\/strong> The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the <em>childless woman<\/em>) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).<\/p>","summary_ro":"4:27 The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the childless woman) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).","summary_en":"4:27 The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the childless woman) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:27","title_en":"Study Note: Galateni 4:27","content_ro":"<p><strong>4:27<\/strong> The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the <em>childless woman<\/em>) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).<\/p>","content_en":"<p><strong>4:27<\/strong> The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the <em>childless woman<\/em>) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).<\/p>","summary_ro":"4:27 The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the childless woman) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).","summary_en":"4:27 The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the childless woman) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113269,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:27","title_en":"Study Note: Galateni 4:27","content_ro":"<p><strong>4:27<\/strong> The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the <em>childless woman<\/em>) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).<\/p>","content_en":"<p><strong>4:27<\/strong> The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the <em>childless woman<\/em>) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).<\/p>","summary_ro":"4:27 The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the childless woman) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).","summary_en":"4:27 The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the childless woman) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140895,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:27","title_en":"Study Note: Galateni 4:27","content_ro":"<p><strong>4:27<\/strong> The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the <em>childless woman<\/em>) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).<\/p>","content_en":"<p><strong>4:27<\/strong> The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the <em>childless woman<\/em>) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).<\/p>","summary_ro":"4:27 The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the childless woman) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).","summary_en":"4:27 The quoted passage, Isa 54:1, promised Israel that they would be fruitful after the Exile. Because those who have faith in Christ are Sarah’s children (Gal 4:26), they fulfill the promise that Sarah (the childless woman) would be more abundantly fruitful than the slave-wife Hagar. To the Judaizers, those who don’t follow the law may have been considered “barren,” but through faith they are abundantly fruitful as the bride of Christ (2 Cor 11:2; Eph 5:31-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":58018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:28","title_en":"Study Note: Galateni 4:28","content_ro":"<p><strong>4:28-31<\/strong> Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. <em>Isaac<\/em> represents those who are born through God’s <em>promise<\/em> (3:8) <em>by the power of the Spirit<\/em> (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. <em>Ishmael<\/em> represents those who believe that <em>human effort<\/em> by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.<\/p>","content_en":"<p><strong>4:28-31<\/strong> Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. <em>Isaac<\/em> represents those who are born through God’s <em>promise<\/em> (3:8) <em>by the power of the Spirit<\/em> (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. <em>Ishmael<\/em> represents those who believe that <em>human effort<\/em> by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.<\/p>","summary_ro":"4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legit...","summary_en":"4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legit...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85644,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:28","title_en":"Study Note: Galateni 4:28","content_ro":"<p><strong>4:28-31<\/strong> Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. <em>Isaac<\/em> represents those who are born through God’s <em>promise<\/em> (3:8) <em>by the power of the Spirit<\/em> (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. <em>Ishmael<\/em> represents those who believe that <em>human effort<\/em> by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.<\/p>","content_en":"<p><strong>4:28-31<\/strong> Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. <em>Isaac<\/em> represents those who are born through God’s <em>promise<\/em> (3:8) <em>by the power of the Spirit<\/em> (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. <em>Ishmael<\/em> represents those who believe that <em>human effort<\/em> by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.<\/p>","summary_ro":"4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legit...","summary_en":"4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legit...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113270,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:28","title_en":"Study Note: Galateni 4:28","content_ro":"<p><strong>4:28-31<\/strong> Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. <em>Isaac<\/em> represents those who are born through God’s <em>promise<\/em> (3:8) <em>by the power of the Spirit<\/em> (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. <em>Ishmael<\/em> represents those who believe that <em>human effort<\/em> by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.<\/p>","content_en":"<p><strong>4:28-31<\/strong> Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. <em>Isaac<\/em> represents those who are born through God’s <em>promise<\/em> (3:8) <em>by the power of the Spirit<\/em> (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. <em>Ishmael<\/em> represents those who believe that <em>human effort<\/em> by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.<\/p>","summary_ro":"4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legit...","summary_en":"4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legit...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140896,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:28","title_en":"Study Note: Galateni 4:28","content_ro":"<p><strong>4:28-31<\/strong> Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. <em>Isaac<\/em> represents those who are born through God’s <em>promise<\/em> (3:8) <em>by the power of the Spirit<\/em> (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. <em>Ishmael<\/em> represents those who believe that <em>human effort<\/em> by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.<\/p>","content_en":"<p><strong>4:28-31<\/strong> Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. <em>Isaac<\/em> represents those who are born through God’s <em>promise<\/em> (3:8) <em>by the power of the Spirit<\/em> (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. <em>Ishmael<\/em> represents those who believe that <em>human effort<\/em> by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.<\/p>","summary_ro":"4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legit...","summary_en":"4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legit...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":58019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:29","title_en":"Study Note: Galateni 4:29","content_ro":"<p><strong>4:29<\/strong> Ishmael <em>persecuted<\/em> Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, <em>those who want you to keep the law<\/em> were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).<\/p>","content_en":"<p><strong>4:29<\/strong> Ishmael <em>persecuted<\/em> Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, <em>those who want you to keep the law<\/em> were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).<\/p>","summary_ro":"4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).","summary_en":"4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85645,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:29","title_en":"Study Note: Galateni 4:29","content_ro":"<p><strong>4:29<\/strong> Ishmael <em>persecuted<\/em> Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, <em>those who want you to keep the law<\/em> were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).<\/p>","content_en":"<p><strong>4:29<\/strong> Ishmael <em>persecuted<\/em> Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, <em>those who want you to keep the law<\/em> were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).<\/p>","summary_ro":"4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).","summary_en":"4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113271,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:29","title_en":"Study Note: Galateni 4:29","content_ro":"<p><strong>4:29<\/strong> Ishmael <em>persecuted<\/em> Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, <em>those who want you to keep the law<\/em> were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).<\/p>","content_en":"<p><strong>4:29<\/strong> Ishmael <em>persecuted<\/em> Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, <em>those who want you to keep the law<\/em> were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).<\/p>","summary_ro":"4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).","summary_en":"4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140897,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:29","title_en":"Study Note: Galateni 4:29","content_ro":"<p><strong>4:29<\/strong> Ishmael <em>persecuted<\/em> Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, <em>those who want you to keep the law<\/em> were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).<\/p>","content_en":"<p><strong>4:29<\/strong> Ishmael <em>persecuted<\/em> Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, <em>those who want you to keep the law<\/em> were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).<\/p>","summary_ro":"4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).","summary_en":"4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":40557,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68183,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95809,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123435,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","content_en":"<h3>Ishmael<\/h3>\n<p>Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21:1-7).<\/p>\n<p>When God announced that Sarah would have a son to fulfill the promise (17:15-16), Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him the father of a great nation (17:20-21).<\/p>\n<p>At age thirteen, Ishmael was circumcised in accordance with God’s covenant with Abraham (17:9-14, 23-27). Later, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9), and died at age 137 (25:17). His twelve sons are named in Genesis 25:13-15.<\/p>\n<p>Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the slave woman’s son did not inherit with the son of the free woman (Gal 4:30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 16:11-16; Gen 17:18-26; 21:8-21; 25:9-18; 28:9; Gal 4:21-31<\/p>","summary_ro":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","summary_en":"Ishmael Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born near Hebron when Abraham was eighty-six years old (Gen 13:18; 16:16). God had promised to make a great nation of the childless Abraham (12:2) and assured him that he would have a son to be his heir (15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see 16:1-16; Gal 4:23), but God would nevertheless accomplish his purposes through Sarah (see Gen 17:15–18:15; 21...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17942,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ishmael","title_en":"Ishmael","content_ro":"<h3>ISHMAEL<\/h3>\n<li>1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness prompted the maid to behave contemptuously toward her mistress, and with Abraham’s consent Sarah dealt harshly with her and she fled. An angel sent Hagar back to submit to her mistress and promised her a son to be named Ishmael meaning “God hears” (16:9-11). The boy was born near Hebron when Abraham was 86 years old (13:18; 16:16).<\/li>\n<p>Abraham and Sarah received him as the son of God’s promise, as attested by their disbelief when the forthcoming birth of Isaac was announced (17:17; 18:12), and by Abraham’s subsequent wish that Ishmael should be accepted of God (17:18). At age 13 he participated in the institution of circumcision as a witness of God’s covenant with Abraham (17:9-14, 22-27), and the Lord promised to make Ishmael the father of 12 princes, from which would come a great nation, though the covenant was to be established with Isaac (17:20-21).<\/p>\n<p>There is no evidence that Ishmael was out of favor until Isaac’s weaning at about three years of age. When Sarah saw Ishmael “making fun” of her son Isaac, she determined that the son of a slave woman should not be heir with her son Isaac, and she demanded that Ishmael and Hagar be banished. Although vexed, Abraham received reassurance from the Lord and sent them away with some provisions. It was then clear to Abraham that Isaac, not Ishmael, was the son of God’s promise.<\/p>\n<p>Hagar survived in the wilderness with the guidance of an angel, and Ishmael became a hunter of wild animals. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). Little else is recorded of him, except that he lived to assist in the burial of Abraham (25:9-10), gave his daughter Mahalath in marriage (28:9), and died at the age of 137 (25:17). The names of his 12 sons and their settlements are recorded in Genesis 25:13-16. In subsequent history, a caravan of Ishmaelite traders (also called Midianites, cf. Jgs 8:22-24) bought Joseph from his brothers and sold him in Egypt (Gn 37:25-28; 39:1).<\/p>\n<p>Though Isaac, rather than Ishmael, inherited the covenantal blessings, it is clear that the covenant was not the only means whereby divine favor could be bestowed. Abraham and Sarah overestimated the importance of Ishmael in God’s plan by mistaking him for the heir of covenant promises, but they also underrated God’s intentions for him by excluding him altogether from inheritance with Isaac.<\/p>\n<p>In the NT, Paul alludes to Ishmael while urging the Galatians not to see the law as a yoke (Gal 4:22). He states that those who trust the law instead of putting their faith in God’s promises do not inherit the kingdom, just as the son of the slave woman did not receive inheritance with the son of the free woman (v 30).<\/p>\n<li>2. Son of Nethaniah, son of Elishama, of the royal family of Zedekiah (2 Kgs 25:25). He was prompted by Baalis, king of the Ammonites, to assassinate Gedaliah, Judean governor of the puppet regime, which Nebuchadnezzar left behind at Mizpah at the time of the Babylonian exile. Gedaliah ignored advance warning of the plot and refused to allow Johanan to assassinate Ishmael first (Jer 40:14-16). While sharing a meal with Gedaliah, Ishmael and ten companions killed him, along with the Babylonian troops accompanying him. The next day he persuaded a group of 80 pilgrims passing from the north to the temple at Jerusalem to enter Mizpah, where he killed all but 10 who ransomed their lives with stores of food. Hiding all the bodies in a cistern, Ishmael took captive the rest of the population of Mizpah, including Jeremiah and women of the royal family, and set out to join the Ammonites. But Johanan, with an armed force, overtook Ishmael at Gibeon and rescued the captives, whereupon Ishmael fled to Ammonite territory (Jer 41).<\/li>\n<li>3. Son of Azel, a Benjamite of the family of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>4. Father of Zebadiah, the governor of the house of Judah under Jehoshaphat (2 Chr 19:11).<\/li>\n<li>5. Son of Jehohanan, and one of the commanders who allied with Jehoiada the priest to enthrone the child Joash and thus end the reign of Athaliah (2 Chr 23:1).<\/li>\n<li>6. Son of Pashhur, and one of the priests who put away foreign wives during Ezra’s reforms (Ezr 10:22).<\/li>","content_en":"<h3>ISHMAEL<\/h3>\n<li>1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness prompted the maid to behave contemptuously toward her mistress, and with Abraham’s consent Sarah dealt harshly with her and she fled. An angel sent Hagar back to submit to her mistress and promised her a son to be named Ishmael meaning “God hears” (16:9-11). The boy was born near Hebron when Abraham was 86 years old (13:18; 16:16).<\/li>\n<p>Abraham and Sarah received him as the son of God’s promise, as attested by their disbelief when the forthcoming birth of Isaac was announced (17:17; 18:12), and by Abraham’s subsequent wish that Ishmael should be accepted of God (17:18). At age 13 he participated in the institution of circumcision as a witness of God’s covenant with Abraham (17:9-14, 22-27), and the Lord promised to make Ishmael the father of 12 princes, from which would come a great nation, though the covenant was to be established with Isaac (17:20-21).<\/p>\n<p>There is no evidence that Ishmael was out of favor until Isaac’s weaning at about three years of age. When Sarah saw Ishmael “making fun” of her son Isaac, she determined that the son of a slave woman should not be heir with her son Isaac, and she demanded that Ishmael and Hagar be banished. Although vexed, Abraham received reassurance from the Lord and sent them away with some provisions. It was then clear to Abraham that Isaac, not Ishmael, was the son of God’s promise.<\/p>\n<p>Hagar survived in the wilderness with the guidance of an angel, and Ishmael became a hunter of wild animals. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). Little else is recorded of him, except that he lived to assist in the burial of Abraham (25:9-10), gave his daughter Mahalath in marriage (28:9), and died at the age of 137 (25:17). The names of his 12 sons and their settlements are recorded in Genesis 25:13-16. In subsequent history, a caravan of Ishmaelite traders (also called Midianites, cf. Jgs 8:22-24) bought Joseph from his brothers and sold him in Egypt (Gn 37:25-28; 39:1).<\/p>\n<p>Though Isaac, rather than Ishmael, inherited the covenantal blessings, it is clear that the covenant was not the only means whereby divine favor could be bestowed. Abraham and Sarah overestimated the importance of Ishmael in God’s plan by mistaking him for the heir of covenant promises, but they also underrated God’s intentions for him by excluding him altogether from inheritance with Isaac.<\/p>\n<p>In the NT, Paul alludes to Ishmael while urging the Galatians not to see the law as a yoke (Gal 4:22). He states that those who trust the law instead of putting their faith in God’s promises do not inherit the kingdom, just as the son of the slave woman did not receive inheritance with the son of the free woman (v 30).<\/p>\n<li>2. Son of Nethaniah, son of Elishama, of the royal family of Zedekiah (2 Kgs 25:25). He was prompted by Baalis, king of the Ammonites, to assassinate Gedaliah, Judean governor of the puppet regime, which Nebuchadnezzar left behind at Mizpah at the time of the Babylonian exile. Gedaliah ignored advance warning of the plot and refused to allow Johanan to assassinate Ishmael first (Jer 40:14-16). While sharing a meal with Gedaliah, Ishmael and ten companions killed him, along with the Babylonian troops accompanying him. The next day he persuaded a group of 80 pilgrims passing from the north to the temple at Jerusalem to enter Mizpah, where he killed all but 10 who ransomed their lives with stores of food. Hiding all the bodies in a cistern, Ishmael took captive the rest of the population of Mizpah, including Jeremiah and women of the royal family, and set out to join the Ammonites. But Johanan, with an armed force, overtook Ishmael at Gibeon and rescued the captives, whereupon Ishmael fled to Ammonite territory (Jer 41).<\/li>\n<li>3. Son of Azel, a Benjamite of the family of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>4. Father of Zebadiah, the governor of the house of Judah under Jehoshaphat (2 Chr 19:11).<\/li>\n<li>5. Son of Jehohanan, and one of the commanders who allied with Jehoiada the priest to enthrone the child Joash and thus end the reign of Athaliah (2 Chr 23:1).<\/li>\n<li>6. Son of Pashhur, and one of the priests who put away foreign wives during Ezra’s reforms (Ezr 10:22).<\/li>","summary_ro":"ISHMAEL 1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness p...","summary_en":"ISHMAEL 1. Abraham’s first son, born of Hagar, Sarah’s Egyptian handmaid, at the instigation of Sarah herself. God promised to make a great nation of the childless Abraham (Gn 12:2), assuring him that his son would be his heir (15:4). But when Sarah was past 75 years old and still barren, she invoked the custom whereby a childless wife gave her maid to her husband as concubine and laid claim to the offspring of their union (16:1-2). When Hagar conceived, the reproach attendant on barrenness p...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:30","title_en":"Study Note: Galateni 4:30","content_ro":"<p><strong>4:30-31<\/strong> Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current <em>son of the slave woman<\/em>—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are <em>children of the free woman<\/em> who inherit God’s blessings.<\/p>","content_en":"<p><strong>4:30-31<\/strong> Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current <em>son of the slave woman<\/em>—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are <em>children of the free woman<\/em> who inherit God’s blessings.<\/p>","summary_ro":"4:30-31 Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings.","summary_en":"4:30-31 Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85646,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:30","title_en":"Study Note: Galateni 4:30","content_ro":"<p><strong>4:30-31<\/strong> Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current <em>son of the slave woman<\/em>—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are <em>children of the free woman<\/em> who inherit God’s blessings.<\/p>","content_en":"<p><strong>4:30-31<\/strong> Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current <em>son of the slave woman<\/em>—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are <em>children of the free woman<\/em> who inherit God’s blessings.<\/p>","summary_ro":"4:30-31 Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings.","summary_en":"4:30-31 Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113272,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:30","title_en":"Study Note: Galateni 4:30","content_ro":"<p><strong>4:30-31<\/strong> Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current <em>son of the slave woman<\/em>—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are <em>children of the free woman<\/em> who inherit God’s blessings.<\/p>","content_en":"<p><strong>4:30-31<\/strong> Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current <em>son of the slave woman<\/em>—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are <em>children of the free woman<\/em> who inherit God’s blessings.<\/p>","summary_ro":"4:30-31 Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings.","summary_en":"4:30-31 Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140898,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Galateni 4:30","title_en":"Study Note: Galateni 4:30","content_ro":"<p><strong>4:30-31<\/strong> Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current <em>son of the slave woman<\/em>—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are <em>children of the free woman<\/em> who inherit God’s blessings.<\/p>","content_en":"<p><strong>4:30-31<\/strong> Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current <em>son of the slave woman<\/em>—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are <em>children of the free woman<\/em> who inherit God’s blessings.<\/p>","summary_ro":"4:30-31 Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings.","summary_en":"4:30-31 Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings.","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"}}