1
Iosif a fost dus în Egipt; şi Potifar, dregătorul lui Faraon, căpetenia străjerilor, un Egiptean, l-a cumpărat dela Ismaeliţii cari-l aduseseră acolo.
2
Domnul a fost cu Iosif, aşa că toate îi mergeau bine; el locuia în casa stăpânului său, Egipteanul.
3
Stăpânul lui a văzut că Domnul era cu el, şi că Domnul făcea să-i meargă bine ori dece se apuca.
4
Iosif a căpătat mare trecere înaintea stăpânului său, care l-a luat în slujba lui, l-a pus mai mare peste casa lui, şi i-a încredinţat tot ce avea.
5
De îndată ce Potifar l-a pus mai mare peste casa lui şi peste tot ce avea, Domnul a binecuvântat casa Egipteanului, din pricina lui Iosif; şi binecuvântarea Domnului a fost peste tot ce avea el, fie acasă, fie la câmp.
6
Egipteanul a lăsat pe mânile lui Iosif tot ce avea, şi n-avea altă grijă decât să mănânce şi să bea. Dar Iosif era frumos la statură, şi plăcut la chip.
7
După câtăva vreme, s-a întâmplat că nevasta stăpânului său a pus ochii pe Iosif, şi a zis: ,,Culcă-te cu mine!``
8
El n-a voit, şi a zis nevestei stăpânului său: ,,Vezi că stăpânul meu nu-mi cere socoteala de nimic din casă, şi mi-a dat pe mână tot ce are.
9
El nu este mai mare decât mine în casa aceasta, şi nu mi-a oprit nimic, afară de tine, pentrucă eşti nevasta lui. Cum aş putea să fac eu un rău atât de mare şi să păcătuiesc împotriva lui Dumnezeu?``
10
Măcar că ea vorbea în toate zilele lui Iosif, el n-a voit să se culce şi să se împreune cu ea.
11
Într-o zi, când intrase în casă, ca să-şi facă lucrul, şi când nu era acolo nici unul din oamenii casei,
12
ea l-a apucat de haină, zicând: ,,Culcă-te cu mine!`` El i-a lăsat haina în mână, şi a fugit afară din casă.
13
Când a văzut ea că-i lăsase haina în mână, şi fugise afară,
14
a chemat oamenii din casă, şi le-a zis: ,,Vedeţi, ne-a adus un Evreu ca să-şi bată joc de noi! Omul acesta a venit la mine ca să se culce cu mine, dar eu am ţipat în gura mare.
15
Şi, când a văzut că ridic glasul şi strig, şi-a lăsat haina lângă mine şi a fugit afară.``
16
Şi a pus haina lui Iosif lângă ea până s-a întors acasă stăpânul lui.
17
Atunci i-a vorbit astfel: ,,Robul acela evreu, pe care ni l-ai adus, a venit la mine ca să-şi bată joc de mine.
18
Şi cum am ridicat glasul şi am ţipat, şi-a lăsat haina lângă mine, şi a fugit afară.``
19
După ce a auzit cuvintele nevestei sale, care-i zicea: ,,Iată ce mi-a făcut robul tău,`` stăpânul lui Iosif s-a mâniat foarte tare.
20
A luat pe Iosif, şi l-a aruncat în temniţă în locul unde erau închişi întemniţaţii împăratului; şi astfel Iosif a stat acolo, în temniţă.
21
Domnul a fost cu Iosif, şi Şi-a întins bunătatea peste el. L-a făcut să capete trecere înaintea mai marelui temniţei.
22
Şi mai marele temniţei a pus subt privegherea lui pe toţi întemniţaţii cari erau în temniţă. Şi nimic nu se făcea acolo decât prin el.
23
Mai marele temniţei nu se mai îngrijea de nimic din ce avea Iosif în mână, pentrucă Domnul era cu el. Şi Domnul îi dădea izbândă în tot ce făcea.
{"verseMap":{"1":[{"id":40754,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40902,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68380,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68528,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96006,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96154,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123632,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","content_en":"<h3>Joseph<\/h3>\n<p>Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.<\/p>\n<p>Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at the birth of Benjamin, Joseph’s only full brother.<\/p>\n<p>Joseph’s brothers resented him because of his dreams. They sold him to a passing caravan and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly rose in prominence, until he was jailed when his master’s wife falsely accused him. In prison he correctly interpreted dreams for fellow inmates and was later summoned when Pharaoh couldn’t understand his own dreams. Joseph interpreted Pharaoh’s dreams—which were about an upcoming famine—with insight and wisdom, so Pharaoh released him (thirteen years after he had been brought to Egypt as a slave) and appointed him to lead the nation in preparation for the famine. When Joseph’s brothers had to buy grain in Egypt, they appeared before him, but they did not recognize him. Later, their remorse and Judah’s intercession provoked Joseph to disclose his identity. The family was reconciled and reunited when Jacob came to live in Egypt.<\/p>\n<p>Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own (48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel and the leading tribe in the northern kingdom after the division during Rehoboam’s reign (see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).<\/p>\n<p>Joseph had faith that the Israelites would someday return to the land God had promised them, so his dying wish was that his bones be buried in Canaan when they left Egypt (Gen 50:24-26; see Exod 13:19; Josh 24:32). Joseph’s story dramatizes the life of a man of faith and godly character who fulfilled God’s plan. His name is mentioned frequently in Scripture, showing that he was highly regarded by later Israelites. His story is summarized in the Psalms (Ps 105:16-22) and in Stephen’s speech just prior to his martyrdom (Acts 7:9-14).<\/p>\n<p>Joseph’s life confirms God’s control of the long course of history even when bad things happen (Gen 50:20). God expresses his sovereign power through his provident, faithful love for his people. Joseph also models for us a firm faith in the sovereign God and personal integrity in the face of adversity.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 30:22-24; 37:2-36; 39:1–45:28; 48:1-22; 49:22-26; 50:1-26; Exod 13:19; Deut 33:13-17; Josh 24:32; Ps 105:16-22; Acts 7:9-14<\/p>","summary_ro":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","summary_en":"Joseph Joseph is known for his dreams and for the beautiful coat his father, Jacob, gave him. He is an example of faith, prudence, and administrative ability. Despite overwhelming difficulties, Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought. Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s name means “may he add,” expressing Rachel’s desire that God give her another son (Gen 30:24). Rachel later died at t...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123780,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Egypt","title_en":"Egypt","content_ro":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","content_en":"<h3>Egypt<\/h3>\n<p>Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought.<\/p>\n<p>Egypt has been called “the gift of the Nile,” and no other river has been so vital to the history of the nation through which it flows. To the Egyptians it was simply “the River.” The Nile is more than just the longest river in the world. Without its water, civilization would have been impossible in Egypt—the Nile is Egypt’s lifeblood, and the Egyptians worshiped it for the life and fertility that it provided. The river’s annual floods constantly brought new and fertile soil for crops, and its waters provided food from its abundance of fish and waterfowl as well as fresh water for drinking and cleaning. It also functioned as the main means of travel, trade, and communication. During times of drought, when the surrounding nations were in danger of famine, the Nile gave Egypt a reliable supply of fresh water. The Nile defined every aspect of life in Egypt and made Egypt what it was.<\/p>\n<p>Egypt figured significantly in biblical events. Abraham lived there in a time of famine (Gen 12:10-20). Joseph was sold into slavery in Egypt and rose to a position equivalent to that of prime minister (Gen 37–41). Joseph’s family then came to reside in the eastern delta region of Goshen during another time of famine (Gen 42–50). Their descendants were later enslaved (Exod 1), and God’s rescue of his people in the exodus from Egypt would become the central defining story of the Jewish people (Exod 2–15).<\/p>\n<p>Later, during Israel’s monarchy, Egypt was continually involved in the struggle for international power (e.g., 1 Kgs 14:25-28). After the Babylonians destroyed Jerusalem in 586 <span>BC<\/span>, a group of Jews moved to Egypt to escape Babylon’s influence (Jer 43:6-7).<\/p>\n<p>At the opening of the New Testament, Egypt once again served as a refuge, this time for Joseph, Mary, and Jesus as they fled the assassination attempts of Herod the Great (Matt 2:13-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10-20; 37:1–50:26; Exod 1:1–15:21; 1 Kgs 14:25-28; Isa 19:1-25; Jer 43; 46:7-8; Ezek 29:1-21; Amos 8:8; 9:5; Zech 10:11; Matt 2:13-23<\/p>","summary_ro":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","summary_en":"Egypt Egypt was already a great and ancient civilization when Joseph rose to power (Gen 39–41) and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-20). Its unique location and geography gave it security from invaders (with the harborless Mediterranean Sea to the north, the rugged Sinai peninsula to the east, and a great desert to the west) and made it an attractive refuge for foreigners during times of drought. Egypt has been called “the gift of the Nile,” and no other river has ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11277,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eunuch","title_en":"Eunuch","content_ro":"<h3>EUNUCH<\/h3>\n<p>Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, <span>neb<\/span>). Eunuchs were public officials in Israel (1 Sm 8:15, <span>neb<\/span>; 1 Chr 28:1, <span>neb<\/span>), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8).<\/p>\n<p>The Ethiopian eunuch of Acts 8:27-39 was probably minister of the treasury and has been credited with founding Christianity in Ethiopia.<\/p>\n<p>Jesus mentioned three classes of eunuchs (Mt 19:12), including those who made themselves eunuchs for the sake of the kingdom. This is generally understood in a metaphorical sense of voluntarily forgoing marriage in order to serve the kingdom (e.g., John the Baptist, Jesus, and the apostle Paul).<\/p>","content_en":"<h3>EUNUCH<\/h3>\n<p>Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, <span>neb<\/span>). Eunuchs were public officials in Israel (1 Sm 8:15, <span>neb<\/span>; 1 Chr 28:1, <span>neb<\/span>), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8).<\/p>\n<p>The Ethiopian eunuch of Acts 8:27-39 was probably minister of the treasury and has been credited with founding Christianity in Ethiopia.<\/p>\n<p>Jesus mentioned three classes of eunuchs (Mt 19:12), including those who made themselves eunuchs for the sake of the kingdom. This is generally understood in a metaphorical sense of voluntarily forgoing marriage in order to serve the kingdom (e.g., John the Baptist, Jesus, and the apostle Paul).<\/p>","summary_ro":"EUNUCH Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, neb). Eunuchs were public officials in Israel (1 Sm 8:15, neb; 1 Chr 28:1, neb), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8). ...","summary_en":"EUNUCH Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, neb). Eunuchs were public officials in Israel (1 Sm 8:15, neb; 1 Chr 28:1, neb), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8). ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13586,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17940,"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":17954,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ishmeelite*","title_en":"Ishmeelite*","content_ro":"<h3>ISHMEELITE*<\/h3>\n<p>KJV spelling for Ishmaelite (Gn 37:25-28; 39:1). <em>See<\/em> Ishmaelite.<\/p>","content_en":"<h3>ISHMEELITE*<\/h3>\n<p>KJV spelling for Ishmaelite (Gn 37:25-28; 39:1). <em>See<\/em> Ishmaelite.<\/p>","summary_ro":"ISHMEELITE* KJV spelling for Ishmaelite (Gn 37:25-28; 39:1). See Ishmaelite.","summary_en":"ISHMEELITE* KJV spelling for Ishmaelite (Gn 37:25-28; 39:1). See Ishmaelite.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20538,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","content_en":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","summary_ro":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","summary_en":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30958,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Potiphar","title_en":"Potiphar","content_ro":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","content_en":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","summary_ro":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","summary_en":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35609,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Slavery Slave","title_en":"Slavery Slave","content_ro":"<h3>SLAVE, SLAVERY<\/h3>\n<p>Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 <span>BC<\/span>, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8).<\/p>\n<p>Slaves could be purchased locally from other owners or from foreign traveling merchants who sold slaves along with cloth, bronzeware, and other goods (Jl 3:4-8). Joseph was sold by Midianites and Ishmaelites to an Egyptian (Gn 37:36; 39:1) in this manner. Debt was the basic cause for many families being reduced to slavery; an entire family could be subject to slavery (2 Kgs 4:1; Neh 5:5-8). The law code of Hammurabi stipulated a maximum of three years of slavery for the family (Section 117), as opposed to a maximum of six years under Hebrew law (Dt 15:18). Voluntary slavery was widespread as a means of escape from abject poverty and starvation (Lv 25:47-48). Selling a kidnapped person into slavery, the crime of Joseph’s brothers (Gn 37:27-28), was a capital offense under the law code of Hammurabi (Section 14) and the Mosaic law (Ex 21:11; Dt 24:7).<\/p>\n<p>In Sumerian society, slaves had legal rights, could borrow money, and could engage in business. As the normal price for a slave was probably less than that for a strong donkey, the slave always had the hope that he could save sufficient money to purchase his freedom. Slaves performed tedious labor on farms and in households, though some gifted individuals occupied executive positions in households. Despite provisions in ancient law, the release of slaves was not always honored on schedule. A Hebrew who voluntarily entered slavery was normally released the next jubilee year, and theoretically no Hebrew could be enslaved for life (Ex 21:2; Lv 25:10-13; Dt 15:12-14).<\/p>\n<p>The Israelites made a deliberate attempt to safeguard the slave from brutality by a master or overseer. By law, a maimed slave had to be released (Ex 21:26-27). The few Hebrew slaves in a household frequently toiled alongside their masters in the fields, and they and household slaves often had a reasonable and secure existence, compared with the threat of starvation and destitution of the poorest free men.<\/p>\n<p>In Greek and especially in Roman times, when the number of slaves increased dramatically, household slaves remained the best treated. Many became servants and confidants; some even established good businesses to their own and their masters’ benefit.<\/p>\n<p>Information from Ur, Nuzi, and the book of Genesis shows that where a wife was childless, the female slave could bear the master’s child (Gn 16:2-4). Legally a Hebrew master could agree to marry a young female slave, have his own son marry her, or establish her as a concubine. If subsequently she was discarded, or if the agreement was not fulfilled, she would be released from her slavery (Ex 21:7-11). Conquered people were required to perform forced labor for the state (2 Sm 12:31; 1 Kgs 9:15, 21-23), including the Israelites themselves in Lebanon (1 Kgs 5:13-18). Captured in war, the Midianites (Nm 31:28-30, 47) and Gibeonites (Jos 9:23-25) were made slaves to serve the temple. The practice continued through the reigns of David and Solomon (Ezr 2:58; 8:20). Nehemiah records that foreign slaves helped make repairs on the walls of Jerusalem (Neh 3:26, 31).<\/p>\n<p>The NT attitude toward slavery indicates that the status of a slave was more like that of a servant and that the institution of slavery generally was declining. There was no strong opposition to slavery from Jesus or the apostles, but an admonition that slaves and servants should serve their masters faithfully and that masters should treat their slaves humanely and fairly (Eph 6:9; Col 4:1; 1 Tm 6:2; Phlm 1:16). Paul never preached against slavery, but he personally tried to attain freedom for the slave Onesimus from his Christian master, Philemon (see the discussion on this in Philemon, Letter to).<\/p>\n<p><em>See also<\/em> Bond, Bondage; Liberty.<\/p>","content_en":"<h3>SLAVE, SLAVERY<\/h3>\n<p>Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 <span>BC<\/span>, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8).<\/p>\n<p>Slaves could be purchased locally from other owners or from foreign traveling merchants who sold slaves along with cloth, bronzeware, and other goods (Jl 3:4-8). Joseph was sold by Midianites and Ishmaelites to an Egyptian (Gn 37:36; 39:1) in this manner. Debt was the basic cause for many families being reduced to slavery; an entire family could be subject to slavery (2 Kgs 4:1; Neh 5:5-8). The law code of Hammurabi stipulated a maximum of three years of slavery for the family (Section 117), as opposed to a maximum of six years under Hebrew law (Dt 15:18). Voluntary slavery was widespread as a means of escape from abject poverty and starvation (Lv 25:47-48). Selling a kidnapped person into slavery, the crime of Joseph’s brothers (Gn 37:27-28), was a capital offense under the law code of Hammurabi (Section 14) and the Mosaic law (Ex 21:11; Dt 24:7).<\/p>\n<p>In Sumerian society, slaves had legal rights, could borrow money, and could engage in business. As the normal price for a slave was probably less than that for a strong donkey, the slave always had the hope that he could save sufficient money to purchase his freedom. Slaves performed tedious labor on farms and in households, though some gifted individuals occupied executive positions in households. Despite provisions in ancient law, the release of slaves was not always honored on schedule. A Hebrew who voluntarily entered slavery was normally released the next jubilee year, and theoretically no Hebrew could be enslaved for life (Ex 21:2; Lv 25:10-13; Dt 15:12-14).<\/p>\n<p>The Israelites made a deliberate attempt to safeguard the slave from brutality by a master or overseer. By law, a maimed slave had to be released (Ex 21:26-27). The few Hebrew slaves in a household frequently toiled alongside their masters in the fields, and they and household slaves often had a reasonable and secure existence, compared with the threat of starvation and destitution of the poorest free men.<\/p>\n<p>In Greek and especially in Roman times, when the number of slaves increased dramatically, household slaves remained the best treated. Many became servants and confidants; some even established good businesses to their own and their masters’ benefit.<\/p>\n<p>Information from Ur, Nuzi, and the book of Genesis shows that where a wife was childless, the female slave could bear the master’s child (Gn 16:2-4). Legally a Hebrew master could agree to marry a young female slave, have his own son marry her, or establish her as a concubine. If subsequently she was discarded, or if the agreement was not fulfilled, she would be released from her slavery (Ex 21:7-11). Conquered people were required to perform forced labor for the state (2 Sm 12:31; 1 Kgs 9:15, 21-23), including the Israelites themselves in Lebanon (1 Kgs 5:13-18). Captured in war, the Midianites (Nm 31:28-30, 47) and Gibeonites (Jos 9:23-25) were made slaves to serve the temple. The practice continued through the reigns of David and Solomon (Ezr 2:58; 8:20). Nehemiah records that foreign slaves helped make repairs on the walls of Jerusalem (Neh 3:26, 31).<\/p>\n<p>The NT attitude toward slavery indicates that the status of a slave was more like that of a servant and that the institution of slavery generally was declining. There was no strong opposition to slavery from Jesus or the apostles, but an admonition that slaves and servants should serve their masters faithfully and that masters should treat their slaves humanely and fairly (Eph 6:9; Col 4:1; 1 Tm 6:2; Phlm 1:16). Paul never preached against slavery, but he personally tried to attain freedom for the slave Onesimus from his Christian master, Philemon (see the discussion on this in Philemon, Letter to).<\/p>\n<p><em>See also<\/em> Bond, Bondage; Liberty.<\/p>","summary_ro":"SLAVE, SLAVERY Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 BC, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8). Slaves could be purchased l...","summary_en":"SLAVE, SLAVERY Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 BC, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8). Slaves could be purchased l...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43437,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:1","title_en":"Study Note: Geneza 39:1","content_ro":"<p><strong>39:1–47:31<\/strong> Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.<\/p>","content_en":"<p><strong>39:1–47:31<\/strong> Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.<\/p>","summary_ro":"39:1–47:31 Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.","summary_en":"39:1–47:31 Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43438,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:1","title_en":"Study Note: Geneza 39:1","content_ro":"<p><strong>39:1-23<\/strong> Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.<\/p>","content_en":"<p><strong>39:1-23<\/strong> Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.<\/p>","summary_ro":"39:1-23 Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.","summary_en":"39:1-23 Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71063,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:1","title_en":"Study Note: Geneza 39:1","content_ro":"<p><strong>39:1–47:31<\/strong> Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.<\/p>","content_en":"<p><strong>39:1–47:31<\/strong> Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.<\/p>","summary_ro":"39:1–47:31 Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.","summary_en":"39:1–47:31 Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71064,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:1","title_en":"Study Note: Geneza 39:1","content_ro":"<p><strong>39:1-23<\/strong> Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.<\/p>","content_en":"<p><strong>39:1-23<\/strong> Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.<\/p>","summary_ro":"39:1-23 Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.","summary_en":"39:1-23 Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98689,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:1","title_en":"Study Note: Geneza 39:1","content_ro":"<p><strong>39:1–47:31<\/strong> Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.<\/p>","content_en":"<p><strong>39:1–47:31<\/strong> Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.<\/p>","summary_ro":"39:1–47:31 Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.","summary_en":"39:1–47:31 Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98690,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:1","title_en":"Study Note: Geneza 39:1","content_ro":"<p><strong>39:1-23<\/strong> Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.<\/p>","content_en":"<p><strong>39:1-23<\/strong> Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.<\/p>","summary_ro":"39:1-23 Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.","summary_en":"39:1-23 Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:1","title_en":"Study Note: Geneza 39:1","content_ro":"<p><strong>39:1–47:31<\/strong> Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.<\/p>","content_en":"<p><strong>39:1–47:31<\/strong> Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.<\/p>","summary_ro":"39:1–47:31 Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.","summary_en":"39:1–47:31 Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126316,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:1","title_en":"Study Note: Geneza 39:1","content_ro":"<p><strong>39:1-23<\/strong> Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.<\/p>","content_en":"<p><strong>39:1-23<\/strong> Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.<\/p>","summary_ro":"39:1-23 Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.","summary_en":"39:1-23 Joseph’s integrity in Potiphar’s service contrasts with Judah’s moral failure (ch 38). God was with Joseph (39:2-3, 21, 23) and enabled him to prosper and be a blessing (see study notes on 12:1-9; 28:16-22) despite his slavery and imprisonment.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62405,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90031,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117657,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145283,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":30963,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Potiphar","title_en":"Potiphar","content_ro":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","content_en":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","summary_ro":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","summary_en":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43439,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:2","title_en":"Study Note: Geneza 39:2","content_ro":"<p><strong>39:2<\/strong> God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the <span>Lord<\/span>,” is used for the first time since Jacob left Laban (31:49).<\/p>","content_en":"<p><strong>39:2<\/strong> God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the <span>Lord<\/span>,” is used for the first time since Jacob left Laban (31:49).<\/p>","summary_ro":"39:2 God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the Lord,” is used for the first time since Jacob left Laban (31:49).","summary_en":"39:2 God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the Lord,” is used for the first time since Jacob left Laban (31:49).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71065,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:2","title_en":"Study Note: Geneza 39:2","content_ro":"<p><strong>39:2<\/strong> God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the <span>Lord<\/span>,” is used for the first time since Jacob left Laban (31:49).<\/p>","content_en":"<p><strong>39:2<\/strong> God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the <span>Lord<\/span>,” is used for the first time since Jacob left Laban (31:49).<\/p>","summary_ro":"39:2 God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the Lord,” is used for the first time since Jacob left Laban (31:49).","summary_en":"39:2 God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the Lord,” is used for the first time since Jacob left Laban (31:49).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98691,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:2","title_en":"Study Note: Geneza 39:2","content_ro":"<p><strong>39:2<\/strong> God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the <span>Lord<\/span>,” is used for the first time since Jacob left Laban (31:49).<\/p>","content_en":"<p><strong>39:2<\/strong> God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the <span>Lord<\/span>,” is used for the first time since Jacob left Laban (31:49).<\/p>","summary_ro":"39:2 God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the Lord,” is used for the first time since Jacob left Laban (31:49).","summary_en":"39:2 God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the Lord,” is used for the first time since Jacob left Laban (31:49).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126317,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:2","title_en":"Study Note: Geneza 39:2","content_ro":"<p><strong>39:2<\/strong> God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the <span>Lord<\/span>,” is used for the first time since Jacob left Laban (31:49).<\/p>","content_en":"<p><strong>39:2<\/strong> God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the <span>Lord<\/span>,” is used for the first time since Jacob left Laban (31:49).<\/p>","summary_ro":"39:2 God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the Lord,” is used for the first time since Jacob left Laban (31:49).","summary_en":"39:2 God is mentioned for the first time (apart from 38:7-10) since Jacob built his altar in Bethel (35:1-15); his covenant name, “the Lord,” is used for the first time since Jacob left Laban (31:49).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":24626,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Master","title_en":"Master","content_ro":"<h3>MASTER<\/h3>\n<p>Word used to translate five different Hebrew words and seven different Greek terms with root meanings of owner (Is 1:3), elder (Dn 1:3), sovereign (1 Pt 2:18), teacher (Lk 6:40), superintendent (Lk 5:5), lord (Gn 39:3), sir (Jgs 19:11), rabbi (Mk 9:5), and captain (Acts 27:11); often used to describe Jesus.<\/p>\n<p>One of the Greek words, <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> has multiple meanings with important implications for interpretation. It variously means sir or mister (Lk 14:21), master (Mt 6:24), lord (Acts 25:26), and the Lord God (Eph 6:9). Usually the context clearly indicates the specific meaning intended.<\/p>","content_en":"<h3>MASTER<\/h3>\n<p>Word used to translate five different Hebrew words and seven different Greek terms with root meanings of owner (Is 1:3), elder (Dn 1:3), sovereign (1 Pt 2:18), teacher (Lk 6:40), superintendent (Lk 5:5), lord (Gn 39:3), sir (Jgs 19:11), rabbi (Mk 9:5), and captain (Acts 27:11); often used to describe Jesus.<\/p>\n<p>One of the Greek words, <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> has multiple meanings with important implications for interpretation. It variously means sir or mister (Lk 14:21), master (Mt 6:24), lord (Acts 25:26), and the Lord God (Eph 6:9). Usually the context clearly indicates the specific meaning intended.<\/p>","summary_ro":"MASTER Word used to translate five different Hebrew words and seven different Greek terms with root meanings of owner (Is 1:3), elder (Dn 1:3), sovereign (1 Pt 2:18), teacher (Lk 6:40), superintendent (Lk 5:5), lord (Gn 39:3), sir (Jgs 19:11), rabbi (Mk 9:5), and captain (Acts 27:11); often used to describe Jesus. One of the Greek words, kurios, has multiple meanings with important implications for interpretation. It variously means sir or mister (Lk 14:21), master (Mt 6:24), lord (Acts 25:26...","summary_en":"MASTER Word used to translate five different Hebrew words and seven different Greek terms with root meanings of owner (Is 1:3), elder (Dn 1:3), sovereign (1 Pt 2:18), teacher (Lk 6:40), superintendent (Lk 5:5), lord (Gn 39:3), sir (Jgs 19:11), rabbi (Mk 9:5), and captain (Acts 27:11); often used to describe Jesus. One of the Greek words, kurios, has multiple meanings with important implications for interpretation. It variously means sir or mister (Lk 14:21), master (Mt 6:24), lord (Acts 25:26...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":28676,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Overseer","title_en":"Overseer","content_ro":"<h3>OVERSEER<\/h3>\n<p>Word appearing 12 times in the OT (<span>kjv<\/span>) and once in the NT. The <span>niv<\/span> uses it at least six times in the NT to translate the word <span class=\"greek\" lang=\"el\">episkopos<\/span><em>,<\/em> which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer.<\/p>\n<p>Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regulate and watch over the abundant harvest for seven years (41:34). Solomon appointed 3,600 overseers (“supervisors,” <span>nasb<\/span>) to make the people work (2 Chr 2:18). In Josiah’s time of temple renovation, there were overseers over all the workmen in every job (34:13, 17). Nehemiah appointed men to oversee the rebuilding of the wall (Neh 11:9, 14), to oversee the Levites (v 22), and to be in charge of the Levitical singers (12:42).<\/p>\n<p>The word “overseer” speaks of the highest person of authority who exercised oversight over others. Included in this authoritative oversight was the idea of watching, directing, and protecting the master’s interests. The NT carries these ideas also in regard to men appointed to serve the church on behalf of Jesus Christ (Acts 20:28; Phil 1:1; 1 Tm 3:1-2; Ti 1:7). Jesus Christ himself is the great Overseer (1 Pt 2:25, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Bishop; Elder.<\/p>","content_en":"<h3>OVERSEER<\/h3>\n<p>Word appearing 12 times in the OT (<span>kjv<\/span>) and once in the NT. The <span>niv<\/span> uses it at least six times in the NT to translate the word <span class=\"greek\" lang=\"el\">episkopos<\/span><em>,<\/em> which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer.<\/p>\n<p>Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regulate and watch over the abundant harvest for seven years (41:34). Solomon appointed 3,600 overseers (“supervisors,” <span>nasb<\/span>) to make the people work (2 Chr 2:18). In Josiah’s time of temple renovation, there were overseers over all the workmen in every job (34:13, 17). Nehemiah appointed men to oversee the rebuilding of the wall (Neh 11:9, 14), to oversee the Levites (v 22), and to be in charge of the Levitical singers (12:42).<\/p>\n<p>The word “overseer” speaks of the highest person of authority who exercised oversight over others. Included in this authoritative oversight was the idea of watching, directing, and protecting the master’s interests. The NT carries these ideas also in regard to men appointed to serve the church on behalf of Jesus Christ (Acts 20:28; Phil 1:1; 1 Tm 3:1-2; Ti 1:7). Jesus Christ himself is the great Overseer (1 Pt 2:25, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Bishop; Elder.<\/p>","summary_ro":"OVERSEER Word appearing 12 times in the OT (kjv) and once in the NT. The niv uses it at least six times in the NT to translate the word episkopos, which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer. Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regula...","summary_en":"OVERSEER Word appearing 12 times in the OT (kjv) and once in the NT. The niv uses it at least six times in the NT to translate the word episkopos, which is derived from “peer” or “watch over.” In the OT “overseer” is used to translate three words, which literally mean (1) one with authority who visits, (2) the preeminent one, or (3) the head writer. Joseph was given authority to watch over and administer all aspects of Potiphar’s house (Gn 39:4-5), advising Pharaoh to appoint 50 men to regula...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":43440,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:5","title_en":"Study Note: Geneza 39:5","content_ro":"<p><strong>39:5<\/strong> God <em>began to bless<\/em> Egypt through Joseph (see 22:18).<\/p>","content_en":"<p><strong>39:5<\/strong> God <em>began to bless<\/em> Egypt through Joseph (see 22:18).<\/p>","summary_ro":"39:5 God began to bless Egypt through Joseph (see 22:18).","summary_en":"39:5 God began to bless Egypt through Joseph (see 22:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71066,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:5","title_en":"Study Note: Geneza 39:5","content_ro":"<p><strong>39:5<\/strong> God <em>began to bless<\/em> Egypt through Joseph (see 22:18).<\/p>","content_en":"<p><strong>39:5<\/strong> God <em>began to bless<\/em> Egypt through Joseph (see 22:18).<\/p>","summary_ro":"39:5 God began to bless Egypt through Joseph (see 22:18).","summary_en":"39:5 God began to bless Egypt through Joseph (see 22:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98692,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:5","title_en":"Study Note: Geneza 39:5","content_ro":"<p><strong>39:5<\/strong> God <em>began to bless<\/em> Egypt through Joseph (see 22:18).<\/p>","content_en":"<p><strong>39:5<\/strong> God <em>began to bless<\/em> Egypt through Joseph (see 22:18).<\/p>","summary_ro":"39:5 God began to bless Egypt through Joseph (see 22:18).","summary_en":"39:5 God began to bless Egypt through Joseph (see 22:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126318,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:5","title_en":"Study Note: Geneza 39:5","content_ro":"<p><strong>39:5<\/strong> God <em>began to bless<\/em> Egypt through Joseph (see 22:18).<\/p>","content_en":"<p><strong>39:5<\/strong> God <em>began to bless<\/em> Egypt through Joseph (see 22:18).<\/p>","summary_ro":"39:5 God began to bless Egypt through Joseph (see 22:18).","summary_en":"39:5 God began to bless Egypt through Joseph (see 22:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":20539,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","content_en":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","summary_ro":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","summary_en":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43441,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:6","title_en":"Study Note: Geneza 39:6","content_ro":"<p><strong>39:6-10<\/strong> One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).<\/p>","content_en":"<p><strong>39:6-10<\/strong> One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).<\/p>","summary_ro":"39:6-10 One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).","summary_en":"39:6-10 One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71067,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:6","title_en":"Study Note: Geneza 39:6","content_ro":"<p><strong>39:6-10<\/strong> One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).<\/p>","content_en":"<p><strong>39:6-10<\/strong> One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).<\/p>","summary_ro":"39:6-10 One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).","summary_en":"39:6-10 One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98693,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:6","title_en":"Study Note: Geneza 39:6","content_ro":"<p><strong>39:6-10<\/strong> One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).<\/p>","content_en":"<p><strong>39:6-10<\/strong> One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).<\/p>","summary_ro":"39:6-10 One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).","summary_en":"39:6-10 One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126319,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:6","title_en":"Study Note: Geneza 39:6","content_ro":"<p><strong>39:6-10<\/strong> One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).<\/p>","content_en":"<p><strong>39:6-10<\/strong> One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).<\/p>","summary_ro":"39:6-10 One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).","summary_en":"39:6-10 One of the major motifs of wisdom literature (see study note on 37:2–50:26) is to warn young people that immorality will lead them to disaster (cp. Prov 5–7). Joseph was able to resist temptation because he had godly wisdom—he was guided by the fear of the Lord (Prov 1:7; 9:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59704,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60177,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87330,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87803,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114956,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115429,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142582,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143055,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardship in Following God","title_en":"Hardship in Following God","content_ro":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","content_en":"<h3>Hardship in Following God<\/h3>\n<p>Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34).<\/p>\n<p>Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrews was purely strategic. He worried that this growing sector of the population would cause trouble for him (Exod 1:8-22). In chapter 5, the situation is different. Moses and Aaron had rallied the people’s hopes that their God would soon rescue them (4:29-31). During their initial encounter with Pharaoh, Moses and Aaron confronted him with the reality of God’s sovereign rule (5:1-3). Not surprisingly, Pharaoh considered this an affront to his own sovereignty and reacted strongly against the Israelites (5:4-21).<\/p>\n<p>When God’s Kingdom clashes with God’s enemies, there is often conflict and hardship for God’s people. We should not be surprised. Believers have changed allegiance from the realm of darkness to the realm of light (Col 1:11-14), and those who rule in the realm of darkness will certainly not let us leave their power without a fight. We must stand firm in our faith, knowing that God will secure the final victory on our behalf (Exod 6:1-8; see also Matt 5:11-12; John 16:33; Rom 16:20; Eph 6:10-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 39:6-20; Exod 5:1-23; 18:8; 1 Kgs 18:3-4; 19:1-10; Pss 6:6-7; 22:11-18; Matt 5:11-12; Mark 8:34; John 15:20; 16:33; Rom 16:20; 2 Cor 11:23-29; Eph 6:10-18; 2 Tim 3:12; Heb 10:32-36; 1 Pet 1:6-7; 3:9-17; 4:12-19<\/p>","summary_ro":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","summary_en":"Hardship in Following God Sometimes people are urged to accept Christ because “he will solve your problems.” But Christ did not promise to solve all of people’s problems. In fact, he repeatedly warned people to consider what it would cost to follow him (see, e.g., Luke 14:28), and he pointed out the hardships that would come into their lives as a result of choosing to follow him (see, e.g., Mark 8:34). Exodus 5 gives us a case study: Pharaoh’s earlier enslavement and persecution of the Hebrew...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":59684,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87310,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114936,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142562,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":20540,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","content_en":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","summary_ro":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","summary_en":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":34540,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sex, Sexuality*","title_en":"Sex, Sexuality*","content_ro":"<h3>SEX, SEXUALITY*<\/h3>\n<p>Unlike some religious and philosophical systems, the Bible takes a positive view of human sexuality. According to the OT’s account of Creation, it was God himself who made people sexual beings. Being male or female is part of what it means to be created in the image of God (Gn 1:26-28). Above everything else, therefore, sexuality is a precious aspect of what a person <em>is,<\/em> not merely a description of what he or she <em>does.<\/em><\/p>\n<p>In line with this positive approach, the OT sees nothing embarrassing in the bodily differences between the sexes (Gn 2:25) and nothing shameful in physical expressions of lovemaking (Prv 5:18-19; Eccl 9:9). The Song of Songs, in particular, is a most beautiful love poem. Its powerful language should not be so spiritualized that the physical passion it describes is stripped of its delight and candor.<\/p>\n<p>Paul strikes the same positive note in his letters to Corinth and to Timothy at Ephesus. Sexual vice was rampant in both these cities. Partly as a reaction to this, a negative, ascetic attitude was threatening to take control in the life of Christians. Marriage was being forbidden (1 Tm 4:3) and married couples were abstaining from sexual intercourse in the belief that this would help them to become more spiritually mature (cf. 1 Cor 7:5).<\/p>\n<p>Paul had no hesitation in branding such attitudes as heretical. Recalling his readers to the message of Genesis, he encouraged them to receive God’s gifts thankfully (1 Tm 4:3-5). Husbands and wives, he writes, are mutually obliged to satisfy each other’s sexual needs (1 Cor 7:3-4).<\/p>\n<p>Most obviously, God made sex for procreation (Gn 1:28). But sex is for relationship as well as procreation. Genesis 2 describes how God made woman to fill man’s relationship vacuum (2:18-24). The relational purpose of human sexuality embraces far more than physical intercourse. In this broad sense, being male or being female is a God-given aid to making all sorts of relationships, including some not normally thought of as sexual at all.<\/p>\n<p>The Bible does not, of course, ignore the darker side of human nature. Having described the goodness of sex in the Creator’s perfect plan, Genesis goes on to explain how man’s disobedience to God spoiled sex, just as it spoiled every other aspect of human life.<\/p>\n<p>Nudity became a matter of embarrassment and fear, as men and women eyed each other as sex objects instead of as people with physical differences (Gn 3:7-10). On the relational side, trust and tenderness gave way to betrayal and harshness. Here lies the root cause of all the discrimination and abuse that fuel modern feminist protests. And procreation was spoiled, too, as the marvelous experience of childbirth was marred by unnecessary pain and distress.<\/p>\n<p>This is the context in which the Bible’s ban on extramarital intercourse should be read; it prohibits adultery (Ex 20:14) and any kind of extramarital or premarital sex (1 Cor 6:18; 1 Thes 4:3). The Bible does not usually pause to back up its prohibitions with arguments, but on the rare occasions when it does expand its veto on extramarital intercourse, the reasons given are highly instructive. There is no appeal to consequences (these things are wrong because they result in disease and unwanted babies) or even to motives (these things are wrong if they are done in an unloving spirit). All extramarital sex is wrong <em>in itself,<\/em> simply because the body is not meant for sexual immorality and those who commit sexual sins sin against their own bodies (1 Cor 6:13, 18). Sexual intercourse is a unique kind of body language that the Creator has designed to express and seal that special, exclusive, life-long relationship between a man and a woman which the Bible labels “marriage.”<\/p>\n<p>The Bible also prohibits homosexuality (Lv 18:22; Rom 1:26-27; 1 Cor 6:9-10; 1 Tm 1:9-10). The only verses that provide an explanation for this prohibition are Romans 1:24-27. Essentially, these verses indicate that God gave up on those who gave up on him when they turned from worshiping the Creator to worshiping things God made—that is, when they became idolaters. As such, God abandoned them, as they abandoned themselves to their own sinful and sexual desires, especially practicing homosexuality. Thus, homosexuality is seen as a violation of the natural created order and thereby an offense to God the Creator who created men and women, male and female, for procreation.<\/p>\n<p>The Bible’s advice to anyone caught up in sexual temptation is practical: flee from temptation. When Joseph was invited by another man’s wife to go to bed with her, he left his cloak in her hand and ran out of the house (Gn 39:12). And Paul tells his Christian readers to follow Joseph’s good example (1 Cor 6:18; 2 Tm 2:22). This is an acknowledgment of the power of the normal person’s sex drive, not a counsel of despair. The power of the Holy Spirit, Paul taught, gives any believer the strength to win the war against sexual temptation. He knew Christians who had found the Spirit’s power to gain self-control and conquer the most deeply ingrained habits (1 Cor 6:9-11; Gal 5:22-23; 2 Tm 1:7).<\/p>\n<p>Finally, there is a strong hint in the NT that God is going to end human sexuality just as he began it. There will be no marriage, Jesus taught, in heaven (Mt 22:30). That is an unlikely but fitting climax to the Bible’s teaching on sex and sexuality. When there is no more death, the need to procreate will be over. And when relationships are perfectly loving, there will no longer be any need for a sexual prop to support them. So both of God’s main purposes for human sexuality will be perfectly fulfilled in eternity.<\/p>\n<p><em>See also<\/em> Divorce; Family Life and Relations; Man; Marriage, Marriage Customs; Virgin; Woman.<\/p>","content_en":"<h3>SEX, SEXUALITY*<\/h3>\n<p>Unlike some religious and philosophical systems, the Bible takes a positive view of human sexuality. According to the OT’s account of Creation, it was God himself who made people sexual beings. Being male or female is part of what it means to be created in the image of God (Gn 1:26-28). Above everything else, therefore, sexuality is a precious aspect of what a person <em>is,<\/em> not merely a description of what he or she <em>does.<\/em><\/p>\n<p>In line with this positive approach, the OT sees nothing embarrassing in the bodily differences between the sexes (Gn 2:25) and nothing shameful in physical expressions of lovemaking (Prv 5:18-19; Eccl 9:9). The Song of Songs, in particular, is a most beautiful love poem. Its powerful language should not be so spiritualized that the physical passion it describes is stripped of its delight and candor.<\/p>\n<p>Paul strikes the same positive note in his letters to Corinth and to Timothy at Ephesus. Sexual vice was rampant in both these cities. Partly as a reaction to this, a negative, ascetic attitude was threatening to take control in the life of Christians. Marriage was being forbidden (1 Tm 4:3) and married couples were abstaining from sexual intercourse in the belief that this would help them to become more spiritually mature (cf. 1 Cor 7:5).<\/p>\n<p>Paul had no hesitation in branding such attitudes as heretical. Recalling his readers to the message of Genesis, he encouraged them to receive God’s gifts thankfully (1 Tm 4:3-5). Husbands and wives, he writes, are mutually obliged to satisfy each other’s sexual needs (1 Cor 7:3-4).<\/p>\n<p>Most obviously, God made sex for procreation (Gn 1:28). But sex is for relationship as well as procreation. Genesis 2 describes how God made woman to fill man’s relationship vacuum (2:18-24). The relational purpose of human sexuality embraces far more than physical intercourse. In this broad sense, being male or being female is a God-given aid to making all sorts of relationships, including some not normally thought of as sexual at all.<\/p>\n<p>The Bible does not, of course, ignore the darker side of human nature. Having described the goodness of sex in the Creator’s perfect plan, Genesis goes on to explain how man’s disobedience to God spoiled sex, just as it spoiled every other aspect of human life.<\/p>\n<p>Nudity became a matter of embarrassment and fear, as men and women eyed each other as sex objects instead of as people with physical differences (Gn 3:7-10). On the relational side, trust and tenderness gave way to betrayal and harshness. Here lies the root cause of all the discrimination and abuse that fuel modern feminist protests. And procreation was spoiled, too, as the marvelous experience of childbirth was marred by unnecessary pain and distress.<\/p>\n<p>This is the context in which the Bible’s ban on extramarital intercourse should be read; it prohibits adultery (Ex 20:14) and any kind of extramarital or premarital sex (1 Cor 6:18; 1 Thes 4:3). The Bible does not usually pause to back up its prohibitions with arguments, but on the rare occasions when it does expand its veto on extramarital intercourse, the reasons given are highly instructive. There is no appeal to consequences (these things are wrong because they result in disease and unwanted babies) or even to motives (these things are wrong if they are done in an unloving spirit). All extramarital sex is wrong <em>in itself,<\/em> simply because the body is not meant for sexual immorality and those who commit sexual sins sin against their own bodies (1 Cor 6:13, 18). Sexual intercourse is a unique kind of body language that the Creator has designed to express and seal that special, exclusive, life-long relationship between a man and a woman which the Bible labels “marriage.”<\/p>\n<p>The Bible also prohibits homosexuality (Lv 18:22; Rom 1:26-27; 1 Cor 6:9-10; 1 Tm 1:9-10). The only verses that provide an explanation for this prohibition are Romans 1:24-27. Essentially, these verses indicate that God gave up on those who gave up on him when they turned from worshiping the Creator to worshiping things God made—that is, when they became idolaters. As such, God abandoned them, as they abandoned themselves to their own sinful and sexual desires, especially practicing homosexuality. Thus, homosexuality is seen as a violation of the natural created order and thereby an offense to God the Creator who created men and women, male and female, for procreation.<\/p>\n<p>The Bible’s advice to anyone caught up in sexual temptation is practical: flee from temptation. When Joseph was invited by another man’s wife to go to bed with her, he left his cloak in her hand and ran out of the house (Gn 39:12). And Paul tells his Christian readers to follow Joseph’s good example (1 Cor 6:18; 2 Tm 2:22). This is an acknowledgment of the power of the normal person’s sex drive, not a counsel of despair. The power of the Holy Spirit, Paul taught, gives any believer the strength to win the war against sexual temptation. He knew Christians who had found the Spirit’s power to gain self-control and conquer the most deeply ingrained habits (1 Cor 6:9-11; Gal 5:22-23; 2 Tm 1:7).<\/p>\n<p>Finally, there is a strong hint in the NT that God is going to end human sexuality just as he began it. There will be no marriage, Jesus taught, in heaven (Mt 22:30). That is an unlikely but fitting climax to the Bible’s teaching on sex and sexuality. When there is no more death, the need to procreate will be over. And when relationships are perfectly loving, there will no longer be any need for a sexual prop to support them. So both of God’s main purposes for human sexuality will be perfectly fulfilled in eternity.<\/p>\n<p><em>See also<\/em> Divorce; Family Life and Relations; Man; Marriage, Marriage Customs; Virgin; Woman.<\/p>","summary_ro":"SEX, SEXUALITY* Unlike some religious and philosophical systems, the Bible takes a positive view of human sexuality. According to the OT’s account of Creation, it was God himself who made people sexual beings. Being male or female is part of what it means to be created in the image of God (Gn 1:26-28). Above everything else, therefore, sexuality is a precious aspect of what a person is, not merely a description of what he or she does. In line with this positive approach, the OT sees nothing e...","summary_en":"SEX, SEXUALITY* Unlike some religious and philosophical systems, the Bible takes a positive view of human sexuality. According to the OT’s account of Creation, it was God himself who made people sexual beings. Being male or female is part of what it means to be created in the image of God (Gn 1:26-28). Above everything else, therefore, sexuality is a precious aspect of what a person is, not merely a description of what he or she does. In line with this positive approach, the OT sees nothing e...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":43442,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:14","title_en":"Study Note: Geneza 39:14","content_ro":"<p><strong>39:14<\/strong> Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (<em>us<\/em>) to enlist them as witnesses against the despised <em>Hebrew<\/em> (see 43:32) who had won Potiphar’s trust.<\/p>","content_en":"<p><strong>39:14<\/strong> Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (<em>us<\/em>) to enlist them as witnesses against the despised <em>Hebrew<\/em> (see 43:32) who had won Potiphar’s trust.<\/p>","summary_ro":"39:14 Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (us) to enlist them as witnesses against the despised Hebrew (see 43:32) who had won Potiphar’s trust.","summary_en":"39:14 Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (us) to enlist them as witnesses against the despised Hebrew (see 43:32) who had won Potiphar’s trust.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71068,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:14","title_en":"Study Note: Geneza 39:14","content_ro":"<p><strong>39:14<\/strong> Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (<em>us<\/em>) to enlist them as witnesses against the despised <em>Hebrew<\/em> (see 43:32) who had won Potiphar’s trust.<\/p>","content_en":"<p><strong>39:14<\/strong> Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (<em>us<\/em>) to enlist them as witnesses against the despised <em>Hebrew<\/em> (see 43:32) who had won Potiphar’s trust.<\/p>","summary_ro":"39:14 Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (us) to enlist them as witnesses against the despised Hebrew (see 43:32) who had won Potiphar’s trust.","summary_en":"39:14 Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (us) to enlist them as witnesses against the despised Hebrew (see 43:32) who had won Potiphar’s trust.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98694,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:14","title_en":"Study Note: Geneza 39:14","content_ro":"<p><strong>39:14<\/strong> Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (<em>us<\/em>) to enlist them as witnesses against the despised <em>Hebrew<\/em> (see 43:32) who had won Potiphar’s trust.<\/p>","content_en":"<p><strong>39:14<\/strong> Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (<em>us<\/em>) to enlist them as witnesses against the despised <em>Hebrew<\/em> (see 43:32) who had won Potiphar’s trust.<\/p>","summary_ro":"39:14 Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (us) to enlist them as witnesses against the despised Hebrew (see 43:32) who had won Potiphar’s trust.","summary_en":"39:14 Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (us) to enlist them as witnesses against the despised Hebrew (see 43:32) who had won Potiphar’s trust.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126320,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:14","title_en":"Study Note: Geneza 39:14","content_ro":"<p><strong>39:14<\/strong> Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (<em>us<\/em>) to enlist them as witnesses against the despised <em>Hebrew<\/em> (see 43:32) who had won Potiphar’s trust.<\/p>","content_en":"<p><strong>39:14<\/strong> Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (<em>us<\/em>) to enlist them as witnesses against the despised <em>Hebrew<\/em> (see 43:32) who had won Potiphar’s trust.<\/p>","summary_ro":"39:14 Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (us) to enlist them as witnesses against the despised Hebrew (see 43:32) who had won Potiphar’s trust.","summary_en":"39:14 Though Potiphar’s wife was addressing slaves, she appealed to them as fellow Egyptians (us) to enlist them as witnesses against the despised Hebrew (see 43:32) who had won Potiphar’s trust.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":43443,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:19","title_en":"Study Note: Geneza 39:19","content_ro":"<p><strong>39:19-20<\/strong> This was the second time that <em>Joseph<\/em>, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).<\/p>","content_en":"<p><strong>39:19-20<\/strong> This was the second time that <em>Joseph<\/em>, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).<\/p>","summary_ro":"39:19-20 This was the second time that Joseph, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).","summary_en":"39:19-20 This was the second time that Joseph, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71069,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:19","title_en":"Study Note: Geneza 39:19","content_ro":"<p><strong>39:19-20<\/strong> This was the second time that <em>Joseph<\/em>, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).<\/p>","content_en":"<p><strong>39:19-20<\/strong> This was the second time that <em>Joseph<\/em>, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).<\/p>","summary_ro":"39:19-20 This was the second time that Joseph, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).","summary_en":"39:19-20 This was the second time that Joseph, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98695,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:19","title_en":"Study Note: Geneza 39:19","content_ro":"<p><strong>39:19-20<\/strong> This was the second time that <em>Joseph<\/em>, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).<\/p>","content_en":"<p><strong>39:19-20<\/strong> This was the second time that <em>Joseph<\/em>, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).<\/p>","summary_ro":"39:19-20 This was the second time that Joseph, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).","summary_en":"39:19-20 This was the second time that Joseph, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126321,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:19","title_en":"Study Note: Geneza 39:19","content_ro":"<p><strong>39:19-20<\/strong> This was the second time that <em>Joseph<\/em>, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).<\/p>","content_en":"<p><strong>39:19-20<\/strong> This was the second time that <em>Joseph<\/em>, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).<\/p>","summary_ro":"39:19-20 This was the second time that Joseph, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).","summary_en":"39:19-20 This was the second time that Joseph, while faithfully doing the right thing, was thrown into bondage with his clothing used deceptively as evidence (cp. 37:23-24, 31-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":20541,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joseph","title_en":"Joseph","content_ro":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","content_en":"<h3>JOSEPH<\/h3>\n<li>1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24).<\/li>\n<p>Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnified when Jacob gave Joseph a ground-length, long-sleeved, multicolored robe (vv 3-4). (This type of garment is illustrated by the paintings in the Asiatic tombs of Khnumhotep II at Beni Hasan and of the nobles at Gurneh, near Luxor.) The animosity of his brothers increased still more when Joseph revealed to them his dreams of dominion over them (vv 5-11). Subsequently, when Joseph was sent to check on his brothers and the flocks near Shechem, his brothers sold him to a caravan of traders going down to Egypt (vv 25-28). His brothers then took his robe, dipped it in goat’s blood, and brought it to Jacob, who concluded that Joseph had been killed by wild animals (vv 31-33); Jacob was overwhelmed with grief (vv 34-35).<\/p>\n<p>In Egypt, Joseph was sold to Potiphar, an Egyptian officer of the guard (Gn 37:36; 39:1), who eventually put Joseph in charge of his entire household. However, trouble arose from Potiphar’s wife, who was attracted to the young Hebrew and tried to seduce him (39:6-10). He steadfastly resisted her advances, protesting that to comply with her wishes would be a disservice to his master and a sin against God (v 9). One day she seized his garment, but he left the garment behind and fled. Potiphar’s wife accused Joseph of attempted rape; her report was believed, and Joseph was incarcerated in the king’s prison (v 20), where Pharaoh’s butler and baker were also confined. While in prison, Joseph, with the Lord’s help, interpreted these men’s troublesome dreams. As Joseph had foretold, the baker was executed and the butler was restored to royal favor (ch 40).<\/p>\n<p>Two years later Pharaoh had two dreams that his magicians and wise men could not interpret. The butler, remembering Joseph, had him summoned from prison. God revealed to Joseph that the dreams foretold seven years of abundance, followed by seven years of famine (Gn 41:25-36). Pharaoh, impressed with Joseph’s interpretation, made him ruler of Egypt, second only to himself (vv 39-44). Joseph was given a new name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera (v 45).<\/p>\n<p>Joseph was 30 years old when he became ruler of Egypt. During the seven years of prosperity, he gathered the good supplies for the seven years of famine to come (Gn 41:53-56). When the famine eventually became severe in Palestine, Jacob sent all his sons, except Benjamin, his youngest son, to Egypt to purchase grain. Appearing before Joseph in Egypt, they did not recognize him. But he knew them and remembered his dreams of years before (42:8-9). After listening to the report of their family, he accused them of being spies (vv 9-14) and insisted that they leave one of their brothers as hostage and return with Benjamin to verify the truthfulness of their report (vv 19-20). Thus Simeon was bound and left in Egypt (v 24).<\/p>\n<p>After the famine worsened in Palestine, Jacob asked his sons to go back to Egypt to buy more grain (Gn 43:1-2); reluctantly agreeing to the conditions that the Egyptian administrator had placed on them, Jacob allowed Benjamin to go with them (vv 11-13). When they arrived in Egypt, they were taken to Joseph’s house, where Simeon was restored to them (v 23) and a meal was prepared for them (v 33). Joseph at last disclosed his identity and declared that God had sent him before them to preserve their lives (45:4-8). Arrangements were then made to send for Jacob; wagons were provided, along with provisions for the journey (v 21). When Jacob came to Goshen in the Nile Delta, Joseph went out to meet him, and another great reunion took place (46:28-29). He also presented his father and brothers to Pharaoh, who let them live in the land of Goshen (47:6).<\/p>\n<p>Upon learning that his father was ill, Joseph took his two sons, Manasseh and Ephraim, to him for his blessing. He presented the sons so that the older would be at Jacob’s right hand and the younger at his left in order that Manasseh would receive the blessing of the firstborn. Jacob, however, crossed his hands and with his right hand on Ephraim gave him the greater blessing (Gn 48:14-20). He also gave to Joseph the land that he had taken from the Amorites (v 22). At Jacob’s death, Joseph made the funeral arrangements; and after the customary funerary practices were carried out, a great funeral procession went to Canaan, where Jacob was buried by his sons in the cave of Machpelah near Hebron (50:1-12).<\/p>\n<p>When Joseph was 110 years old, he called his brothers and told them that he was about to die. He made them take an oath that when they returned to Canaan they would take his bones with them. So he died, was embalmed, and was placed in a coffin in Egypt (Gn 50:26). Many years later, during the exodus, Moses took the bones of Joseph with him from Egypt (Ex 13:19). Joseph’s remains were eventually interred at Shechem in the parcel of land that Jacob had bought from Hamor, the father of Shechem (Gn 33:18-20; Jos 24:32). <em>See<\/em> Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Igal’s father from Issachar’s tribe. Igal was one of the 12 spies sent by Moses to search out the land of Canaan (Nm 13:7).<\/li>\n<li>3. Asaph’s second son and the leader of the first course of priests serving in the sanctuary during David’s reign (1 Chr 25:2, 9).<\/li>\n<li>4. One of Binnui’s descendants who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:42).<\/li>\n<li>5. Priest and family leader from Shebaniah’s line during the days of Joiakim, the high priest (Neh 12:14).<\/li>\n<li>6. Descendant of David (Mt 1:16; Lk 3:23) and the husband of Mary, the mother of Jesus. Joseph was betrothed to Mary, a young woman of the city of Nazareth. Mary had learned from the angel Gabriel that she was to bear the Son of God, whom she was to name Jesus (Lk 1:31) and that this conception was to be a work of the Holy Spirit (v 35). Joseph was not aware of this, so when he learned that Mary was pregnant, he decided to divorce her quietly, for he was a just man and did not want to humiliate her publicly (Mt 1:19). An angel subsequently appeared to him in a dream to tell him what was happening (Mt 1:21; cf. Is 7:14). The text of Matthew makes it clear that there was no sexual union between Joseph and Mary until after Jesus was born (Mt 1:18, 25; see also Lk 1:34-37).<\/li>\n<p>When Caesar Augustus issued a decree that everyone had to register in his native city for purposes of taxation, Joseph and Mary returned to Bethlehem, where Jesus was subsequently born (Lk 2:1-6). Later, Joseph and Mary took the infant Jesus to the temple to present him to the Lord (vv 22, 33). After the visit of the wise men, an angel appeared to Joseph in a dream and instructed him to take Jesus and Mary to Egypt to protect the child from King Herod (Mt 2:13). Upon the death of Herod, an angel similarly advised him to return to Israel, so the family went to live in Nazareth. The last recorded event that involves Joseph is the incident of Jesus at the temple at age 12 (Lk 2:41-51). Joseph is not mentioned by name, but Mary told Jesus that she and his father had been looking for him anxiously.<\/p>\n<p>Jesus was identified by people around Nazareth as “Joseph’s son” (Lk 4:22; Jn 1:45; 6:42). It is only through references identifying Jesus that we learn of Joseph’s trade. Twice Jesus is referred to as “the carpenter’s son” (Mt 13:55; Mk 6:3). Joseph was not a carpenter in our sense of the word, for houses were built mostly of stone and earth. He was a woodworker or artificer in wood, and probably most of his work was with furniture and agricultural implements.<\/p>\n<p>During the ministry of Jesus, it was his mother and his brothers who came to look for him (Mt 12:46-50; Mk 3:31-35), so it is assumed that by this time Joseph was dead. Joseph was most likely the father of James, Joseph, Simon, Judas, and unnamed sisters (Mt 13:55; Mk 6:3).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; Genealogy of Jesus Christ.<\/p>\n<li>7. Joseph and Mary’s son and the brother of Jesus (Mt 13:55); alternately called Joses in Mark 6:3. <em>See<\/em> Brothers of Jesus.<\/li>\n<li>8. Native of Arimathea and the follower of Jesus who provided for his burial. He was a rich man from the town of Arimathea and a respected member of the Sanhedrin, or council (Mk 15:43). He was a good and righteous man and did not go along with the decision to crucify Jesus (Lk 23:50-51). Joseph had been a secret follower of Jesus because he was afraid of the Jews (Jn 19:38), but after the Crucifixion he took courage and went to Pilate to ask for Jesus’ body. He and Nicodemus took the body, treated it with spices, and wrapped it in linen cloths, according to the Jewish burial customs. In a nearby garden was Joseph’s own new rock-cut tomb in which no one had ever been buried. Here they placed Jesus and sealed the tomb with a large stone.<\/li>\n<li> 9. Mattathias’s son and an ancestor of Jesus (Lk 3:25). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>10. KJV rendering of Josech, an ancestor of Jesus, in Luke 3:26. <em>See<\/em> Josech.<\/li>\n<li>11. Jonam’s son and an ancestor of Jesus (Lk 3:30). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>12. Disciple of Jesus who was “called Barsabbas” and “surnamed Justus” (Acts 1:23). Joseph was one of the candidates put forward by the 11 apostles to replace Judas Iscariot. It was Matthias, however, who was chosen.<\/li>\n<li>13. Cypriot Levite who sold a field and gave the proceeds to the apostles. He was surnamed “Barnabas,” meaning “son of encouragement,” by the apostles (Acts 4:36). <em>See<\/em> Barnabas.<\/li>","summary_ro":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","summary_en":"JOSEPH 1. Jacob’s 11th son and the firstborn son of Rachel. Rachel named the boy Joseph, meaning “may he add,” expressing her desire that God would give her another son (Gn 30:24). Nothing more is said about Joseph until, at the age of 17, he is seen tending his father’s flocks with his brothers (Gn 37:2). Joseph was the favorite of his father, since he was the son of his old age (v 3) and the firstborn son of his favorite wife. Because of this, his brothers hated Joseph. This envy was magnif...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30961,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Potiphar","title_en":"Potiphar","content_ro":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","content_en":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","summary_ro":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","summary_en":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":30962,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Potiphar","title_en":"Potiphar","content_ro":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","content_en":"<h3>POTIPHAR<\/h3>\n<p>Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the <span>neb<\/span>, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known of eunuchs in Egypt, and certainly they played no role in Pharaoh’s court in the second millennium <span>BC<\/span>.<\/p>\n<p>A second title held by Potiphar was “captain of the guard,” which seems to be a Semitic expression for an Egyptian title rather than a transliteration of an Egyptian phrase. This same title is applied to Nebuzaradan, Nebuchadnezzar’s general (see 2 Kgs 25:8, 11, 20; Jer 39:9-11). The Egyptian counterpart to this title suggests that this officer was an instructor for retainers who were attached to the king. The titles indicate that Potiphar was a man of some importance and status. His purchase of a Semitic slave to serve in domestic affairs is in keeping with the practice of Egyptians from 1800 <span>BC<\/span> onward.<\/p>\n<p>The name Potiphar seems to be a transliteration of the Egyptian name, meaning “he whom Re [the sun god] has given.” This name formula is known in Egypt beginning around the 13th century <span>BC<\/span>.<\/p>\n<p>When falsely accused of trying to seduce Potiphar’s wife, Joseph was placed in prison (Gn 39:20). Some think that Potiphar as “captain of the guard” would have been the warden. But Genesis 39:21 tells us that the “keeper of the prison” was impressed with Joseph’s abilities (something Potiphar had already learned—cf. vv 2-6), and so gave him special responsibilities. The warden’s discovery of Joseph’s talents while in prison suggests that he was a different man.<\/p>\n<p><em>See also<\/em> Egypt, Egyptian; Joseph #1.<\/p>","summary_ro":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","summary_en":"POTIPHAR Officer who purchased Joseph when he arrived in Egypt after being sold by his brothers to the Ishmaelites or Midianites (Gn 37:36; 39:1). The word translated “officer” is derived from an Akkadian word for a court official. By the first millennium, the meaning “eunuch” was attached to the term; hence, the neb, following the Septuagint tradition, has “eunuch” in Genesis 37:36. But most English versions are correct in rendering it “officer” or “official.” Little, if anything, is known o...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43444,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:21","title_en":"Study Note: Geneza 39:21","content_ro":"<p><strong>39:21-23<\/strong> <em>Joseph<\/em> thrived in <em>prison<\/em> because God was with him. Each time Joseph prospered, he was put <em>in charge<\/em> of something.<\/p>","content_en":"<p><strong>39:21-23<\/strong> <em>Joseph<\/em> thrived in <em>prison<\/em> because God was with him. Each time Joseph prospered, he was put <em>in charge<\/em> of something.<\/p>","summary_ro":"39:21-23 Joseph thrived in prison because God was with him. Each time Joseph prospered, he was put in charge of something.","summary_en":"39:21-23 Joseph thrived in prison because God was with him. Each time Joseph prospered, he was put in charge of something.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71070,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:21","title_en":"Study Note: Geneza 39:21","content_ro":"<p><strong>39:21-23<\/strong> <em>Joseph<\/em> thrived in <em>prison<\/em> because God was with him. Each time Joseph prospered, he was put <em>in charge<\/em> of something.<\/p>","content_en":"<p><strong>39:21-23<\/strong> <em>Joseph<\/em> thrived in <em>prison<\/em> because God was with him. Each time Joseph prospered, he was put <em>in charge<\/em> of something.<\/p>","summary_ro":"39:21-23 Joseph thrived in prison because God was with him. Each time Joseph prospered, he was put in charge of something.","summary_en":"39:21-23 Joseph thrived in prison because God was with him. Each time Joseph prospered, he was put in charge of something.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98696,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:21","title_en":"Study Note: Geneza 39:21","content_ro":"<p><strong>39:21-23<\/strong> <em>Joseph<\/em> thrived in <em>prison<\/em> because God was with him. Each time Joseph prospered, he was put <em>in charge<\/em> of something.<\/p>","content_en":"<p><strong>39:21-23<\/strong> <em>Joseph<\/em> thrived in <em>prison<\/em> because God was with him. Each time Joseph prospered, he was put <em>in charge<\/em> of something.<\/p>","summary_ro":"39:21-23 Joseph thrived in prison because God was with him. Each time Joseph prospered, he was put in charge of something.","summary_en":"39:21-23 Joseph thrived in prison because God was with him. Each time Joseph prospered, he was put in charge of something.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126322,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 39:21","title_en":"Study Note: Geneza 39:21","content_ro":"<p><strong>39:21-23<\/strong> <em>Joseph<\/em> thrived in <em>prison<\/em> because God was with him. Each time Joseph prospered, he was put <em>in charge<\/em> of something.<\/p>","content_en":"<p><strong>39:21-23<\/strong> <em>Joseph<\/em> thrived in <em>prison<\/em> because God was with him. Each time Joseph prospered, he was put <em>in charge<\/em> of something.<\/p>","summary_ro":"39:21-23 Joseph thrived in prison because God was with him. Each time Joseph prospered, he was put in charge of something.","summary_en":"39:21-23 Joseph thrived in prison because God was with him. Each time Joseph prospered, he was put in charge of something.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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