Ieremia 10
1 ,,Ascultaţi Cuvântul pe care vi-l vorbeşte Domnul, casa lui Israel!
2 ,Aşa vorbeşte Domnul: ,Nu vă luaţi după felul de vieţuire al neamurilor, şi nu vă temeţi de semnele cerului, pentrucă neamurile se tem de ele.
3 Căci obiceiurile popoarelor sânt deşerte. Taie un lemn din pădure; mâna meşterului îl lucrează cu securea;
4 îl împodobeşte cu argint şi aur, şi ei îl ţintuiesc cu cuie şi ciocane, ca să nu se clatine.
5 Dumnezeii aceştia sânt ca o sperietoare de păsări într-un ogor de castraveţi1 (Sau: ca un stâlp tras la strung), şi nu vorbesc; sânt duşi de alţii, pentrucă nu pot să meargă.`` ,,Nu vă temeţi de ei, căci nu pot să facă niciun rău, şi nu sânt în stare să facă niciun bine.``
6 ,,Niciunul nu este ca Tine, Doamne! Mare eşti Tu, şi mare este Numele Tău prin puterea Ta.
7 Cine să nu se teamă de Tine, Împărate al neamurilor? Ţie se cuvine teama; căci între toţi înţelepţii neamurilor şi în toate împărăţiile lor, niciunul nu este ca Tine.
8 Toţi laolaltă, sânt proşti şi fără minte, ştiinţa idolilor nu este decât deşertăciune, e lemn!
9 Ei aduc din Tarsis foiţe de argint şi aur din Ufaz; meşterul şi mâna argintarului le pun în lucru; hainele acestor dumnezei sânt de materii văpsite în albastru şi în purpură, toate sânt lucrate de meşteri iscusiţi. -
10 Dar Domnul este Dumnezeu cu adevărat, este un Dumnezeu viu şi un Împărat vecinic. Pământul tremură de mânia Lui, şi neamurile nu pot să sufere urgia lui.``
11 ,,Aşa să le vorbiţi: ,Dumnezeii, cari n-au făcut nici cerurile, nici pământul, vor pieri depe pământ şi de supt ceruri.
12 Dar El a făcut pământul prin puterea Lui, a întemeiat lumea prin înţelepciunea Lui, a întins cerurile prin priceperea Lui.
13 La tunetul Lui, urlă apele în ceruri; El ridică norii dela marginile pământului, dă naştere fulgerelor şi ploii, şi scoate vântul din cămările Lui.
14 Atunci se arată omul cât este de prost cu ştiinţa lui, şi orice argintar rămâne de ruşine cu chipul lui cioplit; căci idolii lui nu sânt decât minciună, şi nu este nicio suflare în ei;
15 sânt un lucru de nimic, o lucrare înşelătoare, şi vor pieri, când va veni pedeapsa.
16 Dar Cel ce este partea lui Iacov, nu este ca ei; căci El a întocmit totul, şi Israel este seminţia moştenirii Lui: Domnul oştirilor este Numele Lui.``
17 ,,Ia din ţară legătura cu ce este al tău, tu, care eşti în strâmtorare!``
18 ,,Căci aşa vorbeşte Domnul: ,Iată, de data aceasta, voi arunca departe pe locuitorii ţării. Îi voi strânge de aproape, ca să simtă.`` -
19 ,,Vai de mine! Sânt zdrobită! Mă doare rana!`` ,,Dar eu zic: ,O nenorocire a dat peste mine şi o voi suferi!
20 Cortul îmi este dărâmat, toate funiile îmi sânt rupte, fiii mei m-au părăsit, nu mai sânt; n-am pe nimeni, care să-mi întindă cortul din nou, sau să-mi ridice pânzele!
21 Păstorii s-au prostit, n-au căutat pe Domnul; pentru aceea n-au propăşit, şi li se risipesc toate turmele.
22 Iată, se aude un vuiet! O mare zarvă vine de la miazănoapte să prefacă cetăţile lui Iuda într-un pustiu, într-o vizuină de şacali. -
23 ,,Ştiu, Doamne, că soarta omului nu este în puterea lui; nici nu stă în puterea omului, când umblă, să-şi îndrepte paşii spre ţintă.
24 Pedepseşte-mă, Doamne, dar cu măsură, şi nu în mânia Ta, ca să nu mă nimiceşti!
25 Varsă-Ţi urgia peste neamurile cari nu Te cunosc, şi peste popoarele cari nu cheamă Numele Tău! Căci mănâncă pe Iacov, îl înghit, îl topesc, şi-i pustiesc locuinţa.``
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They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","content_en":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","summary_ro":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","summary_en":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69528,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeremiah","title_en":"Jeremiah","content_ro":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","content_en":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","summary_ro":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","summary_en":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97154,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeremiah","title_en":"Jeremiah","content_ro":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","content_en":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","summary_ro":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","summary_en":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124780,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeremiah","title_en":"Jeremiah","content_ro":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","content_en":"<h3>Jeremiah<\/h3>\n<p>Jeremiah, a prophet in Jerusalem before its destruction in 586 <span>BC<\/span>, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages.<\/p>\n<p>Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 <span>BC<\/span>). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he would tell him what to say and would guide and protect him despite opposition (Jer 1:7-8, 18-19).<\/p>\n<p>Jeremiah warned the kings and people of Judah to repent in order to avoid exile. They had broken God’s covenant, primarily through idolatry (Jer 10:1-16), and as a result, they were subject to the consequences (Deut 27–28). They rejected God’s invitation to repent, so Jeremiah later delivered messages that God’s judgment had become inevitable.<\/p>\n<p>Jeremiah was particularly hated by Judah’s leaders. King Jehoiakim held Jeremiah in contempt and tried to silence him. King Zedekiah secretly sought Jeremiah’s advice, but bowed to his administrators when they wanted to silence the prophet. God’s word could not be silenced, however. The promised judgment came in 586 <span>BC<\/span>: Jerusalem was sacked, the Temple was destroyed, and Judah’s leaders were killed or exiled to Babylon.<\/p>\n<p>Nebuchadnezzar, king of Babylon, knew of Jeremiah and was favorably disposed toward him (Jer 39:11-12). As a result, the captain of the Babylonian army allowed Jeremiah to stay with the remnant in Judah. Jeremiah counseled those who remained behind to submit to Babylon, even when Judean terrorists killed Gedaliah, the governor appointed by Babylon. The Judeans rejected Jeremiah’s advice and fled to Egypt. Jeremiah was taken with them, and little more is ever heard about Jeremiah. According to tradition, he was stoned to death by Jewish exiles in Tahpanhes, Egypt.<\/p>\n<p>Jeremiah suffered continual rejection, imprisonment, and physical abuse during his life, but his ministry was not entirely negative. He foretold that the Exile would be temporary (25:1-14) and that God would establish a new covenant with his people (31:31-34). This promise was fulfilled in Jesus Christ (Luke 22:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 35:25; 36:12, 21; Jer 1:1-10; Jer 13:1-14; 18:1-12; 19:1–20:6; 24:1-10; 26:1–29:32; 32:1-15; 36:1–44:30; Dan 9:2; Matt 16:14; 27:9<\/p>","summary_ro":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","summary_en":"Jeremiah Jeremiah, a prophet in Jerusalem before its destruction in 586 BC, is sometimes called the “weeping prophet” because he shared his personal struggles and sorrows as he delivered God’s messages. Jeremiah was born in Anathoth, near Jerusalem, during Manasseh’s reign. His father was Hilkiah of Benjamin. Jeremiah received his calling as a prophet during the thirteenth year of Josiah’s reign (627 BC). At first, Jeremiah retreated from his call (Jer 1:6), but God assured Jeremiah that he w...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3103,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Astrology","title_en":"Astrology","content_ro":"<h3>ASTROLOGY<\/h3>\n<p>Pseudoscience dealing with the supposed influence of the heavenly bodies on human character and destiny. Astrological conclusions are based on the apparent movement of the sun and planets through the zodiac, an arbitrary division of the celestial sphere into 12 segments identified with 12 major constellations. As the sun travels in its path, called the ecliptic, it cuts across the zodiac at various points. The movement of the sun and the planets in relation to the zodiac provides astrologers with patterns or “aspects” from which their interpretative schemes are drawn.<\/p>\n<p>The 12 segments of the zodiac are called “houses.” Constellations (e.g., Leo, Virgo, Sagittarius) associated with the respective houses are called “signs.” One’s date of birth determines the sign under which one is born. Using a rather elaborate procedure, an astrologer attempts to draw up a celestial map or “horoscope.” Horoscopes are based on the supposed fact that persons born under a given sign have certain characteristics in common. Positions of the various planets with reference to the signs, or positions of the sun and moon with reference to one another, are regarded as pointing to favorable or unfavorable conditions.<\/p>\n<p>The earliest known account of the use of astrology comes from ancient Sumer, a region in the lower Euphrates River valley. The Sumerian Gudea cylinders contain an account of a dream of King Gudea in which the goddess Nidaba came to him holding a tablet inscribed with a map of the heavens. The dream indicated that it was a propitious time for Gudea to build the Eninnu temple.<\/p>\n<p>Astrology flourished in ancient Babylon under the influence of priests. It was integrally linked with the serious study of celestial phenomena. The superstitious Babylonians were intensely concerned with omens, so it is understandable that they would attempt to find omens in the observable movements of the sun, moon, planets, and stars. To the best of our knowledge the Babylonians originated the zodiac. They also drew up a monthly calendar of days that were propitious and days on which activity should be reduced to a minimum for fear of incurring the anger of one or more deities. This monthly pattern then served for the rest of the year.<\/p>\n<p>Babylonian influence in astronomy and astrology spread to Greece in the fourth century. The Greeks’ interest in science and their polytheistic religion, which allowed for the attribution of deity to heavenly bodies, undoubtedly inclined them to take up astrology and to develop it extensively.<\/p>\n<p>The spread of Hellenistic culture brought the practice of astrology to Egypt, where it flourished for a long time. Herodotus, an early Greek historian, stated that the Egyptians were the first to use a person’s day of birth to predict character. Herodotus also wrote that the Egyptians kept careful records of unusual phenomena, which they used as a basis for predicting consequences that might follow similar phenomena in the future. The Egyptians contributed a number of refinements to the Greek astrological system, such as division of the sky into 36 sections, each with its own deity. They also divided the day into 24 hours.<\/p>\n<p>The influence of Greek astrology was felt in the Roman world as well. A Roman astrologer named Nigidius, who was strongly influenced by Greek thought, made prognostications that show considerable subtlety—and also considerable vagueness. Not much is known about other Roman astrologers, although astrological belief played an important role in Roman life. A system of lucky and unlucky days was developed. The names of the days of the week were derived from the names of planets (which bore the names of gods). The practice of naming the days of the week for the planets probably goes back to the Hellenistic period. Roman contributions to the calendar system paved the way for an even more widespread use of astrology. For example, astrological computation was made easier for ordinary people by the adoption in 46 <span>BC<\/span> of the 365-day Julian calendar.<\/p>\n<p>It is often alleged that references to astrological motifs occur in the Bible. The blessings pronounced by Jacob on his 12 sons, for example, have been associated by some with the signs of the zodiac. Apocalyptic imagery of a cosmic nature is frequently regarded as having astrological significance. All such interpretations are highly speculative.<\/p>\n<p>Attempts to predict the future by appeal to false deities, mediums, or objects were forbidden in the OT. The reason was that such attempts ignored God as the true source of revelation. The future was foretold by persons, like Daniel, who could interpret dreams, but the Scriptures make clear that Daniel’s ability was given to him by God (Dn 2:17-23).<\/p>\n<p>Specific reference to astrological prognostication is found in Isaiah 47:12-13 in an oracle dealing with the fall of Babylon. In that oracle the prophet Isaiah referred to a number of features that characterized that great empire. He spoke of enchantments practiced in Babylon. In an ironic tone he told the Babylonians to continue with their sorceries—they might bring success. He singled out the astrologers and referred specifically to the division of the heavens, evidently meaning the Babylonian division of the celestial sphere into segments (possibly the zodiac). He made reference as well to their custom of predicting the future at the time of each new moon. The point of the passage is that destruction will come to Babylon, and even its eminent astrologers will not be able to save it.<\/p>\n<p>The prophet Jeremiah warned the Israelites not to be dismayed by signs in the heavens (Jer 10:1-3). Those signs were evidently unusual celestial phenomena like eclipses, comets, and conjunctions of planets, all of which inspired dread in the hearts of most ancient people. The passage in Jeremiah indicates that it is wrong for God’s people to attribute mystical influence to such phenomena or to see in them portents of the future. Prognostication on the basis of such celestial phenomena was considered futile (Jer 10:3, <span>kjv<\/span>).<\/p>\n<p>The book of Daniel refers to a group of soothsayers, frequently understood to be astrologers (Dn 2:27; 5:11). The meaning of the word, however, is uncertain. It is derived from an Aramaic root meaning “to cut” or “divide” and hence may be a reference to the Babylonian practice of dividing the heavens into zones. The fact that the group is mentioned along with various kinds of diviners makes it quite likely that they were astrologers. The passage in Daniel demonstrates that those who use various “mantic” arts to predict the future are ineffectual.<\/p>\n<p>The magi, who figure prominently in the account of the birth of Christ (Mt 2:1-16), may have been astrologers, although the word “magi” has broader connotations. It is possible that an unusual conjunction of planets at the time of the infancy of Christ was interpreted by them as a sign of the birth of the Jewish king. The magi could have learned about Jewish messianic belief from the book of Daniel or from the many Jewish officials in the Persian Empire. A tradition may have arisen from Numbers 24:17 that a star would be associated with the birth of the messianic king. Any unusual stellar phenomenon in the western sky might have led the magi to follow it to Palestine. The biblical account definitely does not validate astrological principles.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern.<\/p>","content_en":"<h3>ASTROLOGY<\/h3>\n<p>Pseudoscience dealing with the supposed influence of the heavenly bodies on human character and destiny. Astrological conclusions are based on the apparent movement of the sun and planets through the zodiac, an arbitrary division of the celestial sphere into 12 segments identified with 12 major constellations. As the sun travels in its path, called the ecliptic, it cuts across the zodiac at various points. The movement of the sun and the planets in relation to the zodiac provides astrologers with patterns or “aspects” from which their interpretative schemes are drawn.<\/p>\n<p>The 12 segments of the zodiac are called “houses.” Constellations (e.g., Leo, Virgo, Sagittarius) associated with the respective houses are called “signs.” One’s date of birth determines the sign under which one is born. Using a rather elaborate procedure, an astrologer attempts to draw up a celestial map or “horoscope.” Horoscopes are based on the supposed fact that persons born under a given sign have certain characteristics in common. Positions of the various planets with reference to the signs, or positions of the sun and moon with reference to one another, are regarded as pointing to favorable or unfavorable conditions.<\/p>\n<p>The earliest known account of the use of astrology comes from ancient Sumer, a region in the lower Euphrates River valley. The Sumerian Gudea cylinders contain an account of a dream of King Gudea in which the goddess Nidaba came to him holding a tablet inscribed with a map of the heavens. The dream indicated that it was a propitious time for Gudea to build the Eninnu temple.<\/p>\n<p>Astrology flourished in ancient Babylon under the influence of priests. It was integrally linked with the serious study of celestial phenomena. The superstitious Babylonians were intensely concerned with omens, so it is understandable that they would attempt to find omens in the observable movements of the sun, moon, planets, and stars. To the best of our knowledge the Babylonians originated the zodiac. They also drew up a monthly calendar of days that were propitious and days on which activity should be reduced to a minimum for fear of incurring the anger of one or more deities. This monthly pattern then served for the rest of the year.<\/p>\n<p>Babylonian influence in astronomy and astrology spread to Greece in the fourth century. The Greeks’ interest in science and their polytheistic religion, which allowed for the attribution of deity to heavenly bodies, undoubtedly inclined them to take up astrology and to develop it extensively.<\/p>\n<p>The spread of Hellenistic culture brought the practice of astrology to Egypt, where it flourished for a long time. Herodotus, an early Greek historian, stated that the Egyptians were the first to use a person’s day of birth to predict character. Herodotus also wrote that the Egyptians kept careful records of unusual phenomena, which they used as a basis for predicting consequences that might follow similar phenomena in the future. The Egyptians contributed a number of refinements to the Greek astrological system, such as division of the sky into 36 sections, each with its own deity. They also divided the day into 24 hours.<\/p>\n<p>The influence of Greek astrology was felt in the Roman world as well. A Roman astrologer named Nigidius, who was strongly influenced by Greek thought, made prognostications that show considerable subtlety—and also considerable vagueness. Not much is known about other Roman astrologers, although astrological belief played an important role in Roman life. A system of lucky and unlucky days was developed. The names of the days of the week were derived from the names of planets (which bore the names of gods). The practice of naming the days of the week for the planets probably goes back to the Hellenistic period. Roman contributions to the calendar system paved the way for an even more widespread use of astrology. For example, astrological computation was made easier for ordinary people by the adoption in 46 <span>BC<\/span> of the 365-day Julian calendar.<\/p>\n<p>It is often alleged that references to astrological motifs occur in the Bible. The blessings pronounced by Jacob on his 12 sons, for example, have been associated by some with the signs of the zodiac. Apocalyptic imagery of a cosmic nature is frequently regarded as having astrological significance. All such interpretations are highly speculative.<\/p>\n<p>Attempts to predict the future by appeal to false deities, mediums, or objects were forbidden in the OT. The reason was that such attempts ignored God as the true source of revelation. The future was foretold by persons, like Daniel, who could interpret dreams, but the Scriptures make clear that Daniel’s ability was given to him by God (Dn 2:17-23).<\/p>\n<p>Specific reference to astrological prognostication is found in Isaiah 47:12-13 in an oracle dealing with the fall of Babylon. In that oracle the prophet Isaiah referred to a number of features that characterized that great empire. He spoke of enchantments practiced in Babylon. In an ironic tone he told the Babylonians to continue with their sorceries—they might bring success. He singled out the astrologers and referred specifically to the division of the heavens, evidently meaning the Babylonian division of the celestial sphere into segments (possibly the zodiac). He made reference as well to their custom of predicting the future at the time of each new moon. The point of the passage is that destruction will come to Babylon, and even its eminent astrologers will not be able to save it.<\/p>\n<p>The prophet Jeremiah warned the Israelites not to be dismayed by signs in the heavens (Jer 10:1-3). Those signs were evidently unusual celestial phenomena like eclipses, comets, and conjunctions of planets, all of which inspired dread in the hearts of most ancient people. The passage in Jeremiah indicates that it is wrong for God’s people to attribute mystical influence to such phenomena or to see in them portents of the future. Prognostication on the basis of such celestial phenomena was considered futile (Jer 10:3, <span>kjv<\/span>).<\/p>\n<p>The book of Daniel refers to a group of soothsayers, frequently understood to be astrologers (Dn 2:27; 5:11). The meaning of the word, however, is uncertain. It is derived from an Aramaic root meaning “to cut” or “divide” and hence may be a reference to the Babylonian practice of dividing the heavens into zones. The fact that the group is mentioned along with various kinds of diviners makes it quite likely that they were astrologers. The passage in Daniel demonstrates that those who use various “mantic” arts to predict the future are ineffectual.<\/p>\n<p>The magi, who figure prominently in the account of the birth of Christ (Mt 2:1-16), may have been astrologers, although the word “magi” has broader connotations. It is possible that an unusual conjunction of planets at the time of the infancy of Christ was interpreted by them as a sign of the birth of the Jewish king. The magi could have learned about Jewish messianic belief from the book of Daniel or from the many Jewish officials in the Persian Empire. A tradition may have arisen from Numbers 24:17 that a star would be associated with the birth of the messianic king. Any unusual stellar phenomenon in the western sky might have led the magi to follow it to Palestine. The biblical account definitely does not validate astrological principles.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern.<\/p>","summary_ro":"ASTROLOGY Pseudoscience dealing with the supposed influence of the heavenly bodies on human character and destiny. Astrological conclusions are based on the apparent movement of the sun and planets through the zodiac, an arbitrary division of the celestial sphere into 12 segments identified with 12 major constellations. As the sun travels in its path, called the ecliptic, it cuts across the zodiac at various points. The movement of the sun and the planets in relation to the zodiac provides as...","summary_en":"ASTROLOGY Pseudoscience dealing with the supposed influence of the heavenly bodies on human character and destiny. Astrological conclusions are based on the apparent movement of the sun and planets through the zodiac, an arbitrary division of the celestial sphere into 12 segments identified with 12 major constellations. As the sun travels in its path, called the ecliptic, it cuts across the zodiac at various points. The movement of the sun and the planets in relation to the zodiac provides as...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5356,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Body","title_en":"Body","content_ro":"<h3>BODY<\/h3>\n<p>Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “bodies” of spiritual beings—of the cherubim in Ezekiel’s vision (Ez 1:11) and of an angel (Dn 10:6). Jeremiah spoke of the bodies of pagan gods, referring to their images in the form of idols (Jer 10:1-16). Such usages indicate that the Hebrews thought of all beings, whether heavenly or earthly, as embodied.<\/p>\n<p>At times, the word “body” is close to the meaning of “flesh,” and frequently the same Hebrew word lies behind both terms. “Body” is man in his total physical experience. “Flesh” is generally used to refer to the sinfulness or creatureliness of man.<\/p>\n<p>Human beings have bodies and a bodily existence; each person also has a spirit and a spiritual dimension in life. But in Scripture the two are not set over against each other or viewed as separate “parts” of man. The body is not seen as a hindrance to the soul (as in much Greek thought). Not until the intertestamental period did Jewish writers begin to speak of the body as evil or as something set over against the soul.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Though “body” is used in the NT in the same ways as in the OT, the concept is given new significance. The body of Jesus (i.e., his corpse) was taken down from the cross (Mk 15:43). A body could experience illness and healing (5:29) and needed to be clothed (Jas 2:16); yet the body (i.e., physical life) is more than clothing (Mt 6:25). Jesus said not to fear those who kill the body but cannot kill the soul; rather, fear those who can destroy both soul and body in hell (10:28).<\/p>\n<p>At the Lord’s Supper Jesus said with reference to the bread, “This is my body,” and then added—with the cup in his hand—“This is my blood” (Mk 14:22, 24). Those terms from the OT sacrificial system were intended to underscore the sacrificial significance of Jesus’ death. Under both the old and new covenants, a real, physical life was offered in death for the sake of the “covenant people.”<\/p>\n<p>The apostle Paul made the term “body” a fundamental reference in the understanding of Christian experience. Most of the NT references to “body” are in his letters.<\/p>\n<h5>The Sinful Body<\/h5>\n<p>In Romans 6:6 Paul spoke of the destruction of the “sinful body.” The phrase did not mean that the body itself is sinful, as though sin is in some way tied to physical matter. Neither did it refer to some entity, sin, thought to dwell within human nature. Nor did it personify sin. Rather, the phrase referred to the physical life of human beings—life on earth—which is dominated by sin’s influence. In Christian conversion Paul saw that familiar pattern of human experience being destroyed. To link sin with the body is only to recognize that human beings in their earthly life (“life in the body”) are pervasively sinful. After describing the awful conflict in human experience, Paul cried out, “Who will deliver me from this body of death?” (Rom 7:24, <span>rsv<\/span>). Human life, “spoiled” by sin and its consequences at every point, requires Christ’s redemption (7:25–8:4).<\/p>\n<h5>The Body of the Believer<\/h5>\n<p>In conversion, believers are said by Paul to experience not only the “saving of the soul” but also the transformation of present life. They have died to sin and have been freed from sin’s bondage. Paul therefore called for holiness of life “in the flesh.” “Let not sin therefore reign in your mortal bodies, to make you obey their passions” (Rom 6:12, <span>rsv<\/span>). Righteousness, not sin, is to govern a Christian’s physical experience. The social and personal lives of believers are to be characterized by holiness. Believers are in the world (Jn 17:11) and are to live for God in the world (i.e., in their bodily existence); they are not to be indifferent to the world.<\/p>\n<p>Physical, earthly life thus takes on new significance. Paul told Christians to present their bodies as a living sacrifice (Rom 12:1). Each individual human life is to be a “living sacrifice” to God. Far from deprecating earthly existence, Paul saw that in Christ it had new potential. The reason is that the Holy Spirit is found there. “Your body is a temple of the Holy Spirit within you, which you have from God” (1 Cor 6:19, <span>rsv<\/span>). That affirmation is not to be read materialistically, as though the Spirit takes up residence in certain tissues; “body” means one’s whole physical, earthly existence.<\/p>\n<p>Paul also anticipated an ultimate transformation of life in the body through Christ. He spoke of the “redemption of our bodies” (Rom 8:23) and of the transformation of “our lowly bodies to be like his glorious body” (Phil 3:21). The Bible, although it has a realistic view of human sin and physical deterioration, does not share the pessimism of worldviews that seek escape from the world.<\/p>\n<h5>The Resurrection Body<\/h5>\n<p>The possible separation of body and soul did not occur to the Hebrew mind. Biblically, life beyond death is not bodiless but an existence for which a “new body” is prepared. Though Paul raised many questions in 1 Corinthians 15:35-57, it is clear that he saw continuity between the earthly body and the resurrection body. “It is sown a physical body, it is raised a spiritual body” (v 44). That expression may be derived in large part from the experience of Jesus, whose dead body was not only brought to life but also transformed so that it was not bound by earth. His resurrection body was derived from the earthly. But Paul was sure that in the promised resurrection, life would return to the body without its present limitations and with new manifestations. Death, said Paul, is thereby “swallowed up in victory” (v 54).<\/p>\n<p><em>See also<\/em> Resurrection; Body of Christ; Church; Man.<\/p>","content_en":"<h3>BODY<\/h3>\n<p>Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “bodies” of spiritual beings—of the cherubim in Ezekiel’s vision (Ez 1:11) and of an angel (Dn 10:6). Jeremiah spoke of the bodies of pagan gods, referring to their images in the form of idols (Jer 10:1-16). Such usages indicate that the Hebrews thought of all beings, whether heavenly or earthly, as embodied.<\/p>\n<p>At times, the word “body” is close to the meaning of “flesh,” and frequently the same Hebrew word lies behind both terms. “Body” is man in his total physical experience. “Flesh” is generally used to refer to the sinfulness or creatureliness of man.<\/p>\n<p>Human beings have bodies and a bodily existence; each person also has a spirit and a spiritual dimension in life. But in Scripture the two are not set over against each other or viewed as separate “parts” of man. The body is not seen as a hindrance to the soul (as in much Greek thought). Not until the intertestamental period did Jewish writers begin to speak of the body as evil or as something set over against the soul.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Though “body” is used in the NT in the same ways as in the OT, the concept is given new significance. The body of Jesus (i.e., his corpse) was taken down from the cross (Mk 15:43). A body could experience illness and healing (5:29) and needed to be clothed (Jas 2:16); yet the body (i.e., physical life) is more than clothing (Mt 6:25). Jesus said not to fear those who kill the body but cannot kill the soul; rather, fear those who can destroy both soul and body in hell (10:28).<\/p>\n<p>At the Lord’s Supper Jesus said with reference to the bread, “This is my body,” and then added—with the cup in his hand—“This is my blood” (Mk 14:22, 24). Those terms from the OT sacrificial system were intended to underscore the sacrificial significance of Jesus’ death. Under both the old and new covenants, a real, physical life was offered in death for the sake of the “covenant people.”<\/p>\n<p>The apostle Paul made the term “body” a fundamental reference in the understanding of Christian experience. Most of the NT references to “body” are in his letters.<\/p>\n<h5>The Sinful Body<\/h5>\n<p>In Romans 6:6 Paul spoke of the destruction of the “sinful body.” The phrase did not mean that the body itself is sinful, as though sin is in some way tied to physical matter. Neither did it refer to some entity, sin, thought to dwell within human nature. Nor did it personify sin. Rather, the phrase referred to the physical life of human beings—life on earth—which is dominated by sin’s influence. In Christian conversion Paul saw that familiar pattern of human experience being destroyed. To link sin with the body is only to recognize that human beings in their earthly life (“life in the body”) are pervasively sinful. After describing the awful conflict in human experience, Paul cried out, “Who will deliver me from this body of death?” (Rom 7:24, <span>rsv<\/span>). Human life, “spoiled” by sin and its consequences at every point, requires Christ’s redemption (7:25–8:4).<\/p>\n<h5>The Body of the Believer<\/h5>\n<p>In conversion, believers are said by Paul to experience not only the “saving of the soul” but also the transformation of present life. They have died to sin and have been freed from sin’s bondage. Paul therefore called for holiness of life “in the flesh.” “Let not sin therefore reign in your mortal bodies, to make you obey their passions” (Rom 6:12, <span>rsv<\/span>). Righteousness, not sin, is to govern a Christian’s physical experience. The social and personal lives of believers are to be characterized by holiness. Believers are in the world (Jn 17:11) and are to live for God in the world (i.e., in their bodily existence); they are not to be indifferent to the world.<\/p>\n<p>Physical, earthly life thus takes on new significance. Paul told Christians to present their bodies as a living sacrifice (Rom 12:1). Each individual human life is to be a “living sacrifice” to God. Far from deprecating earthly existence, Paul saw that in Christ it had new potential. The reason is that the Holy Spirit is found there. “Your body is a temple of the Holy Spirit within you, which you have from God” (1 Cor 6:19, <span>rsv<\/span>). That affirmation is not to be read materialistically, as though the Spirit takes up residence in certain tissues; “body” means one’s whole physical, earthly existence.<\/p>\n<p>Paul also anticipated an ultimate transformation of life in the body through Christ. He spoke of the “redemption of our bodies” (Rom 8:23) and of the transformation of “our lowly bodies to be like his glorious body” (Phil 3:21). The Bible, although it has a realistic view of human sin and physical deterioration, does not share the pessimism of worldviews that seek escape from the world.<\/p>\n<h5>The Resurrection Body<\/h5>\n<p>The possible separation of body and soul did not occur to the Hebrew mind. Biblically, life beyond death is not bodiless but an existence for which a “new body” is prepared. Though Paul raised many questions in 1 Corinthians 15:35-57, it is clear that he saw continuity between the earthly body and the resurrection body. “It is sown a physical body, it is raised a spiritual body” (v 44). That expression may be derived in large part from the experience of Jesus, whose dead body was not only brought to life but also transformed so that it was not bound by earth. His resurrection body was derived from the earthly. But Paul was sure that in the promised resurrection, life would return to the body without its present limitations and with new manifestations. Death, said Paul, is thereby “swallowed up in victory” (v 54).<\/p>\n<p><em>See also<\/em> Resurrection; Body of Christ; Church; Man.<\/p>","summary_ro":"BODY Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life. In the Old Testament The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “b...","summary_en":"BODY Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life. In the Old Testament The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “b...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52175,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1-25<\/strong> This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).<\/p>","content_en":"<p><strong>10:1-25<\/strong> This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).<\/p>","summary_ro":"10:1-25 This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).","summary_en":"10:1-25 This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52176,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1-16<\/strong> This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.<\/p>","content_en":"<p><strong>10:1-16<\/strong> This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.<\/p>","summary_ro":"10:1-16 This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.","summary_en":"10:1-16 This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52177,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1<\/strong> As usual, Jeremiah identified the source of his message and urged his audience not simply to <em>hear<\/em><em>,<\/em> but to pay careful attention to the <em>word<\/em> of <em>the<\/em> <span>Lord<\/span>. In Hebrew thought, the person who does not respond has not truly heard.<\/p>","content_en":"<p><strong>10:1<\/strong> As usual, Jeremiah identified the source of his message and urged his audience not simply to <em>hear<\/em><em>,<\/em> but to pay careful attention to the <em>word<\/em> of <em>the<\/em> <span>Lord<\/span>. In Hebrew thought, the person who does not respond has not truly heard.<\/p>","summary_ro":"10:1 As usual, Jeremiah identified the source of his message and urged his audience not simply to hear, but to pay careful attention to the word of the Lord. In Hebrew thought, the person who does not respond has not truly heard.","summary_en":"10:1 As usual, Jeremiah identified the source of his message and urged his audience not simply to hear, but to pay careful attention to the word of the Lord. In Hebrew thought, the person who does not respond has not truly heard.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79801,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1-25<\/strong> This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).<\/p>","content_en":"<p><strong>10:1-25<\/strong> This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).<\/p>","summary_ro":"10:1-25 This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).","summary_en":"10:1-25 This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79802,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1-16<\/strong> This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.<\/p>","content_en":"<p><strong>10:1-16<\/strong> This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.<\/p>","summary_ro":"10:1-16 This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.","summary_en":"10:1-16 This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79803,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1<\/strong> As usual, Jeremiah identified the source of his message and urged his audience not simply to <em>hear<\/em><em>,<\/em> but to pay careful attention to the <em>word<\/em> of <em>the<\/em> <span>Lord<\/span>. In Hebrew thought, the person who does not respond has not truly heard.<\/p>","content_en":"<p><strong>10:1<\/strong> As usual, Jeremiah identified the source of his message and urged his audience not simply to <em>hear<\/em><em>,<\/em> but to pay careful attention to the <em>word<\/em> of <em>the<\/em> <span>Lord<\/span>. In Hebrew thought, the person who does not respond has not truly heard.<\/p>","summary_ro":"10:1 As usual, Jeremiah identified the source of his message and urged his audience not simply to hear, but to pay careful attention to the word of the Lord. In Hebrew thought, the person who does not respond has not truly heard.","summary_en":"10:1 As usual, Jeremiah identified the source of his message and urged his audience not simply to hear, but to pay careful attention to the word of the Lord. In Hebrew thought, the person who does not respond has not truly heard.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107427,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1-25<\/strong> This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).<\/p>","content_en":"<p><strong>10:1-25<\/strong> This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).<\/p>","summary_ro":"10:1-25 This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).","summary_en":"10:1-25 This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107428,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1-16<\/strong> This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.<\/p>","content_en":"<p><strong>10:1-16<\/strong> This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.<\/p>","summary_ro":"10:1-16 This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.","summary_en":"10:1-16 This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107429,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1<\/strong> As usual, Jeremiah identified the source of his message and urged his audience not simply to <em>hear<\/em><em>,<\/em> but to pay careful attention to the <em>word<\/em> of <em>the<\/em> <span>Lord<\/span>. In Hebrew thought, the person who does not respond has not truly heard.<\/p>","content_en":"<p><strong>10:1<\/strong> As usual, Jeremiah identified the source of his message and urged his audience not simply to <em>hear<\/em><em>,<\/em> but to pay careful attention to the <em>word<\/em> of <em>the<\/em> <span>Lord<\/span>. In Hebrew thought, the person who does not respond has not truly heard.<\/p>","summary_ro":"10:1 As usual, Jeremiah identified the source of his message and urged his audience not simply to hear, but to pay careful attention to the word of the Lord. In Hebrew thought, the person who does not respond has not truly heard.","summary_en":"10:1 As usual, Jeremiah identified the source of his message and urged his audience not simply to hear, but to pay careful attention to the word of the Lord. In Hebrew thought, the person who does not respond has not truly heard.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135053,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1-25<\/strong> This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).<\/p>","content_en":"<p><strong>10:1-25<\/strong> This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).<\/p>","summary_ro":"10:1-25 This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).","summary_en":"10:1-25 This poetic passage has three parts. The first is a contrast between the Lord and pagan idols (10:1-16). The second is a two-part reflection on the destruction that lay ahead for the idol worshipers (10:17-18, 19-22). The third part is a prayer for God to act with restraint in the coming judgment and not to allow the pagan nations to go unpunished (10:23-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135054,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1-16<\/strong> This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.<\/p>","content_en":"<p><strong>10:1-16<\/strong> This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.<\/p>","summary_ro":"10:1-16 This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.","summary_en":"10:1-16 This poetic passage severely criticizes idol worship and strongly affirms the unity and majesty of the one true God. It is neither a rational discussion of divinity in nature nor a carefully crafted statement about God’s attributes; rather, it is a poem about the foolishness of worshiping idols that the worshipers themselves have made, along with vigorous affirmations of faith that boldly declare who God is.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135055,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:1","title_en":"Study Note: Ieremia 10:1","content_ro":"<p><strong>10:1<\/strong> As usual, Jeremiah identified the source of his message and urged his audience not simply to <em>hear<\/em><em>,<\/em> but to pay careful attention to the <em>word<\/em> of <em>the<\/em> <span>Lord<\/span>. In Hebrew thought, the person who does not respond has not truly heard.<\/p>","content_en":"<p><strong>10:1<\/strong> As usual, Jeremiah identified the source of his message and urged his audience not simply to <em>hear<\/em><em>,<\/em> but to pay careful attention to the <em>word<\/em> of <em>the<\/em> <span>Lord<\/span>. In Hebrew thought, the person who does not respond has not truly heard.<\/p>","summary_ro":"10:1 As usual, Jeremiah identified the source of his message and urged his audience not simply to hear, but to pay careful attention to the word of the Lord. In Hebrew thought, the person who does not respond has not truly heard.","summary_en":"10:1 As usual, Jeremiah identified the source of his message and urged his audience not simply to hear, but to pay careful attention to the word of the Lord. In Hebrew thought, the person who does not respond has not truly heard.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64149,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91775,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119401,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147027,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":35298,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sign","title_en":"Sign","content_ro":"<h3>SIGN<\/h3>\n<p>Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the Mosaic covenant. Thus, the wearing of the law on the wrist and forehead and the keeping of the Sabbath are considered signs of the relationship between Israel and God (Dt 6:8; 11:18; Ez 20:12, 20).<\/p>\n<p>The most numerous and significant usages of “sign” appear in relation to the OT prophetic ministry. Beginning with Moses, signs are used to confirm that God has spoken to the prophet. Thus, when Moses received the message of deliverance that he was to bring to the children of Israel in Egypt and the pharaoh, he was given two signs: his staff was changed into a serpent and his hand was afflicted with leprosy (Ex 4:1-8).<\/p>\n<p>Signs and wonders were also used by false prophets. After a sign had been given and had come to pass, the leaders of Israel were to examine the message of the prophet to see if it led the people away from the true worship of God. If it did, the prophet who had given the sign was to be put to death (Dt 13:1-5).<\/p>\n<p>The character of the sign varies and often is miraculous. Some of the great miracles of the OT are prophetic signs—for example, the moving of the shadow back up the steps of Hezekiah’s palace to confirm Isaiah’s prediction that the king would recover from what was a mortal illness (2 Kgs 20:8-9; Is 38:21-22). Often the sign is predictive only, and the people can know whether the prophet has spoken the truth by whether or not the event comes to pass—for example, the prophet’s foretelling the death of both of Eli’s sons on the same day (1 Sm 2:34; see also 14:10; 2 Kgs 19:29; Is 37:30). Sometimes the sign was carefully timed, and the recipient was told that the appearance of the sign would show when to act to fulfill the prophetic message (1 Sm 10:7-9). At other times, the events predicted were acted out in the life of the prophet. These symbolic actions demonstrated the truth of the prophet’s message—for example, Isaiah’s nakedness for three years to demonstrate the fate of those who preached trust in Egypt’s power (Is 20:3; see also Ez 4:3).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT occurrences are much like those in the OT. There are references to heavenly signs that will occur as indications of the end of time, and those with special knowledge will understand that the end is drawing near (Mt 24:3, 30; Mk 13:4, 22; Lk 21:11, 25-26). These apocalyptic signs have no astrological connotations as in the OT. There is also mention of the sign as the seal of the covenant between God and Israel in reference to circumcision in Romans 4:11.<\/p>\n<p>As in the OT, the NT uses of signs are confirmations of the message given by God, and this message comes through the apostolic community to the church. Thus, there is great emphasis on the way God confirms the message of the apostles through their ability to perform signs and wonders (Acts 2:43; 4:30; 5:12; 8:13; 14:3; Rom 15:19; Heb 2:4).<\/p>\n<p>In Matthew, Mark, and Luke, Jesus’ miracles are not called signs. Only in Acts 2:22 does Peter proclaim that Jesus’ message was attested by signs he performed. Rather, Jesus’ miracles are seen as acts of divine power and mercy. When the Jews ask for a sign, they are consistently refused, with the promise that the only sign they will receive is the sign of Jonah (Mt 12:38-39; 16:1; Mk 8:11-12; Lk 11:19, 30), a sign that refers to the death and resurrection of the Christ. As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days (Mt 12:40).<\/p>\n<p>In the Gospel of John, however, the miracles of Jesus are seen in a strikingly different light and are considered signs. Beginning with the changing of water into wine (Jn 2:1-11), the miracles are called signs and are intended to lead those who see them to faith (v 23). Jesus even laments that the people will not believe unless they see signs (4:48). John’s purpose in writing his Gospel is to present the signs of Jesus so that those who come to faith may do so through seeing these signs (20:30). The signs in the Gospel are expressly chosen because they lend themselves to the development of true faith.<\/p>\n<p>In the Gospel of John, the miracles of Jesus confirm the teaching of Jesus. In the synoptic Gospels, the miracles are seen as acts of mercy and divine power. In John they are carefully selected to demonstrate what Jesus has to tell the world about himself. In this respect, they are a bit like the symbolic actions of Isaiah and Ezekiel in that the action of the speaker dramatizes the message. After Jesus feeds the 5,000 with the five loaves of bread and the two fishes, he announces in the synagogue at Capernaum, “I am the bread of life which came down from heaven” (Jn 6:51). He tells them not to labor for the bread of this world that perishes. In much the same way, the healing of the man born blind is bound up with Jesus’ teaching that he is the light of the world (9:5). The resurrection of Lazarus prepares the way for Jesus to proclaim that he is the resurrection and the life (11:25). In John’s Gospel the signs are not only a demonstration of divine power but also a revelation of Jesus’ divine character. In addition to confirming his divine message, they also proclaim his personhood and mission.<\/p>\n<p><em>See also<\/em> Miracle.<\/p>","content_en":"<h3>SIGN<\/h3>\n<p>Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the Mosaic covenant. Thus, the wearing of the law on the wrist and forehead and the keeping of the Sabbath are considered signs of the relationship between Israel and God (Dt 6:8; 11:18; Ez 20:12, 20).<\/p>\n<p>The most numerous and significant usages of “sign” appear in relation to the OT prophetic ministry. Beginning with Moses, signs are used to confirm that God has spoken to the prophet. Thus, when Moses received the message of deliverance that he was to bring to the children of Israel in Egypt and the pharaoh, he was given two signs: his staff was changed into a serpent and his hand was afflicted with leprosy (Ex 4:1-8).<\/p>\n<p>Signs and wonders were also used by false prophets. After a sign had been given and had come to pass, the leaders of Israel were to examine the message of the prophet to see if it led the people away from the true worship of God. If it did, the prophet who had given the sign was to be put to death (Dt 13:1-5).<\/p>\n<p>The character of the sign varies and often is miraculous. Some of the great miracles of the OT are prophetic signs—for example, the moving of the shadow back up the steps of Hezekiah’s palace to confirm Isaiah’s prediction that the king would recover from what was a mortal illness (2 Kgs 20:8-9; Is 38:21-22). Often the sign is predictive only, and the people can know whether the prophet has spoken the truth by whether or not the event comes to pass—for example, the prophet’s foretelling the death of both of Eli’s sons on the same day (1 Sm 2:34; see also 14:10; 2 Kgs 19:29; Is 37:30). Sometimes the sign was carefully timed, and the recipient was told that the appearance of the sign would show when to act to fulfill the prophetic message (1 Sm 10:7-9). At other times, the events predicted were acted out in the life of the prophet. These symbolic actions demonstrated the truth of the prophet’s message—for example, Isaiah’s nakedness for three years to demonstrate the fate of those who preached trust in Egypt’s power (Is 20:3; see also Ez 4:3).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT occurrences are much like those in the OT. There are references to heavenly signs that will occur as indications of the end of time, and those with special knowledge will understand that the end is drawing near (Mt 24:3, 30; Mk 13:4, 22; Lk 21:11, 25-26). These apocalyptic signs have no astrological connotations as in the OT. There is also mention of the sign as the seal of the covenant between God and Israel in reference to circumcision in Romans 4:11.<\/p>\n<p>As in the OT, the NT uses of signs are confirmations of the message given by God, and this message comes through the apostolic community to the church. Thus, there is great emphasis on the way God confirms the message of the apostles through their ability to perform signs and wonders (Acts 2:43; 4:30; 5:12; 8:13; 14:3; Rom 15:19; Heb 2:4).<\/p>\n<p>In Matthew, Mark, and Luke, Jesus’ miracles are not called signs. Only in Acts 2:22 does Peter proclaim that Jesus’ message was attested by signs he performed. Rather, Jesus’ miracles are seen as acts of divine power and mercy. When the Jews ask for a sign, they are consistently refused, with the promise that the only sign they will receive is the sign of Jonah (Mt 12:38-39; 16:1; Mk 8:11-12; Lk 11:19, 30), a sign that refers to the death and resurrection of the Christ. As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days (Mt 12:40).<\/p>\n<p>In the Gospel of John, however, the miracles of Jesus are seen in a strikingly different light and are considered signs. Beginning with the changing of water into wine (Jn 2:1-11), the miracles are called signs and are intended to lead those who see them to faith (v 23). Jesus even laments that the people will not believe unless they see signs (4:48). John’s purpose in writing his Gospel is to present the signs of Jesus so that those who come to faith may do so through seeing these signs (20:30). The signs in the Gospel are expressly chosen because they lend themselves to the development of true faith.<\/p>\n<p>In the Gospel of John, the miracles of Jesus confirm the teaching of Jesus. In the synoptic Gospels, the miracles are seen as acts of mercy and divine power. In John they are carefully selected to demonstrate what Jesus has to tell the world about himself. In this respect, they are a bit like the symbolic actions of Isaiah and Ezekiel in that the action of the speaker dramatizes the message. After Jesus feeds the 5,000 with the five loaves of bread and the two fishes, he announces in the synagogue at Capernaum, “I am the bread of life which came down from heaven” (Jn 6:51). He tells them not to labor for the bread of this world that perishes. In much the same way, the healing of the man born blind is bound up with Jesus’ teaching that he is the light of the world (9:5). The resurrection of Lazarus prepares the way for Jesus to proclaim that he is the resurrection and the life (11:25). In John’s Gospel the signs are not only a demonstration of divine power but also a revelation of Jesus’ divine character. In addition to confirming his divine message, they also proclaim his personhood and mission.<\/p>\n<p><em>See also<\/em> Miracle.<\/p>","summary_ro":"SIGN Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event. In the Old Testament In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the...","summary_en":"SIGN Word connoting a visible event intended to convey meaning beyond that which is normally perceived in the outward appearance of the event. In the Old Testament In a few instances in the OT, “sign” refers to the observances of heavenly bodies in an astrological sense (Gn 1:14; Jer 10:2), or to the “signs and wonders” as marks of the miraculous actions of God within the history of the world (Dt 4:34; 6:22; Neh 9:10; Ps 105:27; Jer 32:20). On other occasions, it is used as an insignia of the...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52178,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:2","title_en":"Study Note: Ieremia 10:2","content_ro":"<p><strong>10:2<\/strong> The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to <em>act<\/em> differently from <em>other nations<\/em>. He warned them to reject certain people, such as astrologers who claim to <em>read their future in the stars<\/em>.<\/p>","content_en":"<p><strong>10:2<\/strong> The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to <em>act<\/em> differently from <em>other nations<\/em>. He warned them to reject certain people, such as astrologers who claim to <em>read their future in the stars<\/em>.<\/p>","summary_ro":"10:2 The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to act differently from other nations. He warned them to reject certain people, such as astrologers who claim to read their future in the stars.","summary_en":"10:2 The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to act differently from other nations. He warned them to reject certain people, such as astrologers who claim to read their future in the stars.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79804,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:2","title_en":"Study Note: Ieremia 10:2","content_ro":"<p><strong>10:2<\/strong> The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to <em>act<\/em> differently from <em>other nations<\/em>. He warned them to reject certain people, such as astrologers who claim to <em>read their future in the stars<\/em>.<\/p>","content_en":"<p><strong>10:2<\/strong> The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to <em>act<\/em> differently from <em>other nations<\/em>. He warned them to reject certain people, such as astrologers who claim to <em>read their future in the stars<\/em>.<\/p>","summary_ro":"10:2 The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to act differently from other nations. He warned them to reject certain people, such as astrologers who claim to read their future in the stars.","summary_en":"10:2 The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to act differently from other nations. He warned them to reject certain people, such as astrologers who claim to read their future in the stars.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107430,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:2","title_en":"Study Note: Ieremia 10:2","content_ro":"<p><strong>10:2<\/strong> The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to <em>act<\/em> differently from <em>other nations<\/em>. He warned them to reject certain people, such as astrologers who claim to <em>read their future in the stars<\/em>.<\/p>","content_en":"<p><strong>10:2<\/strong> The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to <em>act<\/em> differently from <em>other nations<\/em>. He warned them to reject certain people, such as astrologers who claim to <em>read their future in the stars<\/em>.<\/p>","summary_ro":"10:2 The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to act differently from other nations. He warned them to reject certain people, such as astrologers who claim to read their future in the stars.","summary_en":"10:2 The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to act differently from other nations. He warned them to reject certain people, such as astrologers who claim to read their future in the stars.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135056,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:2","title_en":"Study Note: Ieremia 10:2","content_ro":"<p><strong>10:2<\/strong> The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to <em>act<\/em> differently from <em>other nations<\/em>. He warned them to reject certain people, such as astrologers who claim to <em>read their future in the stars<\/em>.<\/p>","content_en":"<p><strong>10:2<\/strong> The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to <em>act<\/em> differently from <em>other nations<\/em>. He warned them to reject certain people, such as astrologers who claim to <em>read their future in the stars<\/em>.<\/p>","summary_ro":"10:2 The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to act differently from other nations. He warned them to reject certain people, such as astrologers who claim to read their future in the stars.","summary_en":"10:2 The Lord commanded Israel (particularly Judah, because it was all that remained of Israel) to act differently from other nations. He warned them to reject certain people, such as astrologers who claim to read their future in the stars.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":3104,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Astrology","title_en":"Astrology","content_ro":"<h3>ASTROLOGY<\/h3>\n<p>Pseudoscience dealing with the supposed influence of the heavenly bodies on human character and destiny. Astrological conclusions are based on the apparent movement of the sun and planets through the zodiac, an arbitrary division of the celestial sphere into 12 segments identified with 12 major constellations. As the sun travels in its path, called the ecliptic, it cuts across the zodiac at various points. The movement of the sun and the planets in relation to the zodiac provides astrologers with patterns or “aspects” from which their interpretative schemes are drawn.<\/p>\n<p>The 12 segments of the zodiac are called “houses.” Constellations (e.g., Leo, Virgo, Sagittarius) associated with the respective houses are called “signs.” One’s date of birth determines the sign under which one is born. Using a rather elaborate procedure, an astrologer attempts to draw up a celestial map or “horoscope.” Horoscopes are based on the supposed fact that persons born under a given sign have certain characteristics in common. Positions of the various planets with reference to the signs, or positions of the sun and moon with reference to one another, are regarded as pointing to favorable or unfavorable conditions.<\/p>\n<p>The earliest known account of the use of astrology comes from ancient Sumer, a region in the lower Euphrates River valley. The Sumerian Gudea cylinders contain an account of a dream of King Gudea in which the goddess Nidaba came to him holding a tablet inscribed with a map of the heavens. The dream indicated that it was a propitious time for Gudea to build the Eninnu temple.<\/p>\n<p>Astrology flourished in ancient Babylon under the influence of priests. It was integrally linked with the serious study of celestial phenomena. The superstitious Babylonians were intensely concerned with omens, so it is understandable that they would attempt to find omens in the observable movements of the sun, moon, planets, and stars. To the best of our knowledge the Babylonians originated the zodiac. They also drew up a monthly calendar of days that were propitious and days on which activity should be reduced to a minimum for fear of incurring the anger of one or more deities. This monthly pattern then served for the rest of the year.<\/p>\n<p>Babylonian influence in astronomy and astrology spread to Greece in the fourth century. The Greeks’ interest in science and their polytheistic religion, which allowed for the attribution of deity to heavenly bodies, undoubtedly inclined them to take up astrology and to develop it extensively.<\/p>\n<p>The spread of Hellenistic culture brought the practice of astrology to Egypt, where it flourished for a long time. Herodotus, an early Greek historian, stated that the Egyptians were the first to use a person’s day of birth to predict character. Herodotus also wrote that the Egyptians kept careful records of unusual phenomena, which they used as a basis for predicting consequences that might follow similar phenomena in the future. The Egyptians contributed a number of refinements to the Greek astrological system, such as division of the sky into 36 sections, each with its own deity. They also divided the day into 24 hours.<\/p>\n<p>The influence of Greek astrology was felt in the Roman world as well. A Roman astrologer named Nigidius, who was strongly influenced by Greek thought, made prognostications that show considerable subtlety—and also considerable vagueness. Not much is known about other Roman astrologers, although astrological belief played an important role in Roman life. A system of lucky and unlucky days was developed. The names of the days of the week were derived from the names of planets (which bore the names of gods). The practice of naming the days of the week for the planets probably goes back to the Hellenistic period. Roman contributions to the calendar system paved the way for an even more widespread use of astrology. For example, astrological computation was made easier for ordinary people by the adoption in 46 <span>BC<\/span> of the 365-day Julian calendar.<\/p>\n<p>It is often alleged that references to astrological motifs occur in the Bible. The blessings pronounced by Jacob on his 12 sons, for example, have been associated by some with the signs of the zodiac. Apocalyptic imagery of a cosmic nature is frequently regarded as having astrological significance. All such interpretations are highly speculative.<\/p>\n<p>Attempts to predict the future by appeal to false deities, mediums, or objects were forbidden in the OT. The reason was that such attempts ignored God as the true source of revelation. The future was foretold by persons, like Daniel, who could interpret dreams, but the Scriptures make clear that Daniel’s ability was given to him by God (Dn 2:17-23).<\/p>\n<p>Specific reference to astrological prognostication is found in Isaiah 47:12-13 in an oracle dealing with the fall of Babylon. In that oracle the prophet Isaiah referred to a number of features that characterized that great empire. He spoke of enchantments practiced in Babylon. In an ironic tone he told the Babylonians to continue with their sorceries—they might bring success. He singled out the astrologers and referred specifically to the division of the heavens, evidently meaning the Babylonian division of the celestial sphere into segments (possibly the zodiac). He made reference as well to their custom of predicting the future at the time of each new moon. The point of the passage is that destruction will come to Babylon, and even its eminent astrologers will not be able to save it.<\/p>\n<p>The prophet Jeremiah warned the Israelites not to be dismayed by signs in the heavens (Jer 10:1-3). Those signs were evidently unusual celestial phenomena like eclipses, comets, and conjunctions of planets, all of which inspired dread in the hearts of most ancient people. The passage in Jeremiah indicates that it is wrong for God’s people to attribute mystical influence to such phenomena or to see in them portents of the future. Prognostication on the basis of such celestial phenomena was considered futile (Jer 10:3, <span>kjv<\/span>).<\/p>\n<p>The book of Daniel refers to a group of soothsayers, frequently understood to be astrologers (Dn 2:27; 5:11). The meaning of the word, however, is uncertain. It is derived from an Aramaic root meaning “to cut” or “divide” and hence may be a reference to the Babylonian practice of dividing the heavens into zones. The fact that the group is mentioned along with various kinds of diviners makes it quite likely that they were astrologers. The passage in Daniel demonstrates that those who use various “mantic” arts to predict the future are ineffectual.<\/p>\n<p>The magi, who figure prominently in the account of the birth of Christ (Mt 2:1-16), may have been astrologers, although the word “magi” has broader connotations. It is possible that an unusual conjunction of planets at the time of the infancy of Christ was interpreted by them as a sign of the birth of the Jewish king. The magi could have learned about Jewish messianic belief from the book of Daniel or from the many Jewish officials in the Persian Empire. A tradition may have arisen from Numbers 24:17 that a star would be associated with the birth of the messianic king. Any unusual stellar phenomenon in the western sky might have led the magi to follow it to Palestine. The biblical account definitely does not validate astrological principles.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern.<\/p>","content_en":"<h3>ASTROLOGY<\/h3>\n<p>Pseudoscience dealing with the supposed influence of the heavenly bodies on human character and destiny. Astrological conclusions are based on the apparent movement of the sun and planets through the zodiac, an arbitrary division of the celestial sphere into 12 segments identified with 12 major constellations. As the sun travels in its path, called the ecliptic, it cuts across the zodiac at various points. The movement of the sun and the planets in relation to the zodiac provides astrologers with patterns or “aspects” from which their interpretative schemes are drawn.<\/p>\n<p>The 12 segments of the zodiac are called “houses.” Constellations (e.g., Leo, Virgo, Sagittarius) associated with the respective houses are called “signs.” One’s date of birth determines the sign under which one is born. Using a rather elaborate procedure, an astrologer attempts to draw up a celestial map or “horoscope.” Horoscopes are based on the supposed fact that persons born under a given sign have certain characteristics in common. Positions of the various planets with reference to the signs, or positions of the sun and moon with reference to one another, are regarded as pointing to favorable or unfavorable conditions.<\/p>\n<p>The earliest known account of the use of astrology comes from ancient Sumer, a region in the lower Euphrates River valley. The Sumerian Gudea cylinders contain an account of a dream of King Gudea in which the goddess Nidaba came to him holding a tablet inscribed with a map of the heavens. The dream indicated that it was a propitious time for Gudea to build the Eninnu temple.<\/p>\n<p>Astrology flourished in ancient Babylon under the influence of priests. It was integrally linked with the serious study of celestial phenomena. The superstitious Babylonians were intensely concerned with omens, so it is understandable that they would attempt to find omens in the observable movements of the sun, moon, planets, and stars. To the best of our knowledge the Babylonians originated the zodiac. They also drew up a monthly calendar of days that were propitious and days on which activity should be reduced to a minimum for fear of incurring the anger of one or more deities. This monthly pattern then served for the rest of the year.<\/p>\n<p>Babylonian influence in astronomy and astrology spread to Greece in the fourth century. The Greeks’ interest in science and their polytheistic religion, which allowed for the attribution of deity to heavenly bodies, undoubtedly inclined them to take up astrology and to develop it extensively.<\/p>\n<p>The spread of Hellenistic culture brought the practice of astrology to Egypt, where it flourished for a long time. Herodotus, an early Greek historian, stated that the Egyptians were the first to use a person’s day of birth to predict character. Herodotus also wrote that the Egyptians kept careful records of unusual phenomena, which they used as a basis for predicting consequences that might follow similar phenomena in the future. The Egyptians contributed a number of refinements to the Greek astrological system, such as division of the sky into 36 sections, each with its own deity. They also divided the day into 24 hours.<\/p>\n<p>The influence of Greek astrology was felt in the Roman world as well. A Roman astrologer named Nigidius, who was strongly influenced by Greek thought, made prognostications that show considerable subtlety—and also considerable vagueness. Not much is known about other Roman astrologers, although astrological belief played an important role in Roman life. A system of lucky and unlucky days was developed. The names of the days of the week were derived from the names of planets (which bore the names of gods). The practice of naming the days of the week for the planets probably goes back to the Hellenistic period. Roman contributions to the calendar system paved the way for an even more widespread use of astrology. For example, astrological computation was made easier for ordinary people by the adoption in 46 <span>BC<\/span> of the 365-day Julian calendar.<\/p>\n<p>It is often alleged that references to astrological motifs occur in the Bible. The blessings pronounced by Jacob on his 12 sons, for example, have been associated by some with the signs of the zodiac. Apocalyptic imagery of a cosmic nature is frequently regarded as having astrological significance. All such interpretations are highly speculative.<\/p>\n<p>Attempts to predict the future by appeal to false deities, mediums, or objects were forbidden in the OT. The reason was that such attempts ignored God as the true source of revelation. The future was foretold by persons, like Daniel, who could interpret dreams, but the Scriptures make clear that Daniel’s ability was given to him by God (Dn 2:17-23).<\/p>\n<p>Specific reference to astrological prognostication is found in Isaiah 47:12-13 in an oracle dealing with the fall of Babylon. In that oracle the prophet Isaiah referred to a number of features that characterized that great empire. He spoke of enchantments practiced in Babylon. In an ironic tone he told the Babylonians to continue with their sorceries—they might bring success. He singled out the astrologers and referred specifically to the division of the heavens, evidently meaning the Babylonian division of the celestial sphere into segments (possibly the zodiac). He made reference as well to their custom of predicting the future at the time of each new moon. The point of the passage is that destruction will come to Babylon, and even its eminent astrologers will not be able to save it.<\/p>\n<p>The prophet Jeremiah warned the Israelites not to be dismayed by signs in the heavens (Jer 10:1-3). Those signs were evidently unusual celestial phenomena like eclipses, comets, and conjunctions of planets, all of which inspired dread in the hearts of most ancient people. The passage in Jeremiah indicates that it is wrong for God’s people to attribute mystical influence to such phenomena or to see in them portents of the future. Prognostication on the basis of such celestial phenomena was considered futile (Jer 10:3, <span>kjv<\/span>).<\/p>\n<p>The book of Daniel refers to a group of soothsayers, frequently understood to be astrologers (Dn 2:27; 5:11). The meaning of the word, however, is uncertain. It is derived from an Aramaic root meaning “to cut” or “divide” and hence may be a reference to the Babylonian practice of dividing the heavens into zones. The fact that the group is mentioned along with various kinds of diviners makes it quite likely that they were astrologers. The passage in Daniel demonstrates that those who use various “mantic” arts to predict the future are ineffectual.<\/p>\n<p>The magi, who figure prominently in the account of the birth of Christ (Mt 2:1-16), may have been astrologers, although the word “magi” has broader connotations. It is possible that an unusual conjunction of planets at the time of the infancy of Christ was interpreted by them as a sign of the birth of the Jewish king. The magi could have learned about Jewish messianic belief from the book of Daniel or from the many Jewish officials in the Persian Empire. A tradition may have arisen from Numbers 24:17 that a star would be associated with the birth of the messianic king. Any unusual stellar phenomenon in the western sky might have led the magi to follow it to Palestine. The biblical account definitely does not validate astrological principles.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern.<\/p>","summary_ro":"ASTROLOGY Pseudoscience dealing with the supposed influence of the heavenly bodies on human character and destiny. Astrological conclusions are based on the apparent movement of the sun and planets through the zodiac, an arbitrary division of the celestial sphere into 12 segments identified with 12 major constellations. As the sun travels in its path, called the ecliptic, it cuts across the zodiac at various points. The movement of the sun and the planets in relation to the zodiac provides as...","summary_en":"ASTROLOGY Pseudoscience dealing with the supposed influence of the heavenly bodies on human character and destiny. Astrological conclusions are based on the apparent movement of the sun and planets through the zodiac, an arbitrary division of the celestial sphere into 12 segments identified with 12 major constellations. As the sun travels in its path, called the ecliptic, it cuts across the zodiac at various points. The movement of the sun and the planets in relation to the zodiac provides as...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52179,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:3","title_en":"Study Note: Ieremia 10:3","content_ro":"<p><strong>10:3<\/strong> The stars are unable to predict anything—only the Lord knows the future. • A wooden <em>idol<\/em> was carved from <em>a tree<\/em><em>;<\/em> a <em>craftsman<\/em> carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).<\/p>","content_en":"<p><strong>10:3<\/strong> The stars are unable to predict anything—only the Lord knows the future. • A wooden <em>idol<\/em> was carved from <em>a tree<\/em><em>;<\/em> a <em>craftsman<\/em> carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).<\/p>","summary_ro":"10:3 The stars are unable to predict anything—only the Lord knows the future. • A wooden idol was carved from a tree; a craftsman carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).","summary_en":"10:3 The stars are unable to predict anything—only the Lord knows the future. • A wooden idol was carved from a tree; a craftsman carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79805,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:3","title_en":"Study Note: Ieremia 10:3","content_ro":"<p><strong>10:3<\/strong> The stars are unable to predict anything—only the Lord knows the future. • A wooden <em>idol<\/em> was carved from <em>a tree<\/em><em>;<\/em> a <em>craftsman<\/em> carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).<\/p>","content_en":"<p><strong>10:3<\/strong> The stars are unable to predict anything—only the Lord knows the future. • A wooden <em>idol<\/em> was carved from <em>a tree<\/em><em>;<\/em> a <em>craftsman<\/em> carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).<\/p>","summary_ro":"10:3 The stars are unable to predict anything—only the Lord knows the future. • A wooden idol was carved from a tree; a craftsman carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).","summary_en":"10:3 The stars are unable to predict anything—only the Lord knows the future. • A wooden idol was carved from a tree; a craftsman carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107431,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:3","title_en":"Study Note: Ieremia 10:3","content_ro":"<p><strong>10:3<\/strong> The stars are unable to predict anything—only the Lord knows the future. • A wooden <em>idol<\/em> was carved from <em>a tree<\/em><em>;<\/em> a <em>craftsman<\/em> carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).<\/p>","content_en":"<p><strong>10:3<\/strong> The stars are unable to predict anything—only the Lord knows the future. • A wooden <em>idol<\/em> was carved from <em>a tree<\/em><em>;<\/em> a <em>craftsman<\/em> carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).<\/p>","summary_ro":"10:3 The stars are unable to predict anything—only the Lord knows the future. • A wooden idol was carved from a tree; a craftsman carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).","summary_en":"10:3 The stars are unable to predict anything—only the Lord knows the future. • A wooden idol was carved from a tree; a craftsman carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135057,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:3","title_en":"Study Note: Ieremia 10:3","content_ro":"<p><strong>10:3<\/strong> The stars are unable to predict anything—only the Lord knows the future. • A wooden <em>idol<\/em> was carved from <em>a tree<\/em><em>;<\/em> a <em>craftsman<\/em> carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).<\/p>","content_en":"<p><strong>10:3<\/strong> The stars are unable to predict anything—only the Lord knows the future. • A wooden <em>idol<\/em> was carved from <em>a tree<\/em><em>;<\/em> a <em>craftsman<\/em> carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).<\/p>","summary_ro":"10:3 The stars are unable to predict anything—only the Lord knows the future. • A wooden idol was carved from a tree; a craftsman carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).","summary_en":"10:3 The stars are unable to predict anything—only the Lord knows the future. • A wooden idol was carved from a tree; a craftsman carved the wood until it looked something like a creature that lives on earth (Isa 40:18-20; 44:9-20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":52180,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:4","title_en":"Study Note: Ieremia 10:4","content_ro":"<p><strong>10:4<\/strong> The carved image possessed no beauty or value of its own. Humans had to apply <em>gold and silver<\/em> to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation <em>with hammer and nails<\/em>.<\/p>","content_en":"<p><strong>10:4<\/strong> The carved image possessed no beauty or value of its own. Humans had to apply <em>gold and silver<\/em> to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation <em>with hammer and nails<\/em>.<\/p>","summary_ro":"10:4 The carved image possessed no beauty or value of its own. Humans had to apply gold and silver to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation with hammer and nails.","summary_en":"10:4 The carved image possessed no beauty or value of its own. Humans had to apply gold and silver to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation with hammer and nails.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79806,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:4","title_en":"Study Note: Ieremia 10:4","content_ro":"<p><strong>10:4<\/strong> The carved image possessed no beauty or value of its own. Humans had to apply <em>gold and silver<\/em> to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation <em>with hammer and nails<\/em>.<\/p>","content_en":"<p><strong>10:4<\/strong> The carved image possessed no beauty or value of its own. Humans had to apply <em>gold and silver<\/em> to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation <em>with hammer and nails<\/em>.<\/p>","summary_ro":"10:4 The carved image possessed no beauty or value of its own. Humans had to apply gold and silver to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation with hammer and nails.","summary_en":"10:4 The carved image possessed no beauty or value of its own. Humans had to apply gold and silver to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation with hammer and nails.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107432,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:4","title_en":"Study Note: Ieremia 10:4","content_ro":"<p><strong>10:4<\/strong> The carved image possessed no beauty or value of its own. Humans had to apply <em>gold and silver<\/em> to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation <em>with hammer and nails<\/em>.<\/p>","content_en":"<p><strong>10:4<\/strong> The carved image possessed no beauty or value of its own. Humans had to apply <em>gold and silver<\/em> to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation <em>with hammer and nails<\/em>.<\/p>","summary_ro":"10:4 The carved image possessed no beauty or value of its own. Humans had to apply gold and silver to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation with hammer and nails.","summary_en":"10:4 The carved image possessed no beauty or value of its own. Humans had to apply gold and silver to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation with hammer and nails.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:4","title_en":"Study Note: Ieremia 10:4","content_ro":"<p><strong>10:4<\/strong> The carved image possessed no beauty or value of its own. Humans had to apply <em>gold and silver<\/em> to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation <em>with hammer and nails<\/em>.<\/p>","content_en":"<p><strong>10:4<\/strong> The carved image possessed no beauty or value of its own. Humans had to apply <em>gold and silver<\/em> to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation <em>with hammer and nails<\/em>.<\/p>","summary_ro":"10:4 The carved image possessed no beauty or value of its own. Humans had to apply gold and silver to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation with hammer and nails.","summary_en":"10:4 The carved image possessed no beauty or value of its own. Humans had to apply gold and silver to make it look impressive (see 10:9). Similarly, the image had no strength to stand by itself. It had to be secured to a foundation with hammer and nails.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":52181,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:5","title_en":"Study Note: Ieremia 10:5","content_ro":"<p><strong>10:5<\/strong> Just as <em>scarecrows<\/em> in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.<\/p>","content_en":"<p><strong>10:5<\/strong> Just as <em>scarecrows<\/em> in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.<\/p>","summary_ro":"10:5 Just as scarecrows in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.","summary_en":"10:5 Just as scarecrows in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79807,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:5","title_en":"Study Note: Ieremia 10:5","content_ro":"<p><strong>10:5<\/strong> Just as <em>scarecrows<\/em> in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.<\/p>","content_en":"<p><strong>10:5<\/strong> Just as <em>scarecrows<\/em> in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.<\/p>","summary_ro":"10:5 Just as scarecrows in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.","summary_en":"10:5 Just as scarecrows in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107433,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:5","title_en":"Study Note: Ieremia 10:5","content_ro":"<p><strong>10:5<\/strong> Just as <em>scarecrows<\/em> in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.<\/p>","content_en":"<p><strong>10:5<\/strong> Just as <em>scarecrows<\/em> in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.<\/p>","summary_ro":"10:5 Just as scarecrows in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.","summary_en":"10:5 Just as scarecrows in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135059,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:5","title_en":"Study Note: Ieremia 10:5","content_ro":"<p><strong>10:5<\/strong> Just as <em>scarecrows<\/em> in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.<\/p>","content_en":"<p><strong>10:5<\/strong> Just as <em>scarecrows<\/em> in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.<\/p>","summary_ro":"10:5 Just as scarecrows in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.","summary_en":"10:5 Just as scarecrows in a garden can do nothing more than scare ignorant birds, idols are feared only by ignorant people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63789,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91415,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119041,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146667,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":52182,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:6","title_en":"Study Note: Ieremia 10:6","content_ro":"<p><strong>10:6<\/strong> <em>there is no one like you!<\/em> See Isa 40:21-31; 44:5-8.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>there is no one like you!<\/em> See Isa 40:21-31; 44:5-8.<\/p>","summary_ro":"10:6 there is no one like you! See Isa 40:21-31; 44:5-8.","summary_en":"10:6 there is no one like you! See Isa 40:21-31; 44:5-8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79808,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:6","title_en":"Study Note: Ieremia 10:6","content_ro":"<p><strong>10:6<\/strong> <em>there is no one like you!<\/em> See Isa 40:21-31; 44:5-8.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>there is no one like you!<\/em> See Isa 40:21-31; 44:5-8.<\/p>","summary_ro":"10:6 there is no one like you! See Isa 40:21-31; 44:5-8.","summary_en":"10:6 there is no one like you! See Isa 40:21-31; 44:5-8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107434,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:6","title_en":"Study Note: Ieremia 10:6","content_ro":"<p><strong>10:6<\/strong> <em>there is no one like you!<\/em> See Isa 40:21-31; 44:5-8.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>there is no one like you!<\/em> See Isa 40:21-31; 44:5-8.<\/p>","summary_ro":"10:6 there is no one like you! See Isa 40:21-31; 44:5-8.","summary_en":"10:6 there is no one like you! See Isa 40:21-31; 44:5-8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135060,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:6","title_en":"Study Note: Ieremia 10:6","content_ro":"<p><strong>10:6<\/strong> <em>there is no one like you!<\/em> See Isa 40:21-31; 44:5-8.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>there is no one like you!<\/em> See Isa 40:21-31; 44:5-8.<\/p>","summary_ro":"10:6 there is no one like you! See Isa 40:21-31; 44:5-8.","summary_en":"10:6 there is no one like you! See Isa 40:21-31; 44:5-8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":21803,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52183,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:7","title_en":"Study Note: Ieremia 10:7","content_ro":"<p><strong>10:7<\/strong> The <em>fear<\/em> of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • <em>King of nations:<\/em> God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even <em>wise people<\/em> deserve such reverence.<\/p>","content_en":"<p><strong>10:7<\/strong> The <em>fear<\/em> of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • <em>King of nations:<\/em> God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even <em>wise people<\/em> deserve such reverence.<\/p>","summary_ro":"10:7 The fear of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • King of nations: God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even wise people deserve such reverence.","summary_en":"10:7 The fear of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • King of nations: God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even wise people deserve such reverence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79809,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:7","title_en":"Study Note: Ieremia 10:7","content_ro":"<p><strong>10:7<\/strong> The <em>fear<\/em> of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • <em>King of nations:<\/em> God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even <em>wise people<\/em> deserve such reverence.<\/p>","content_en":"<p><strong>10:7<\/strong> The <em>fear<\/em> of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • <em>King of nations:<\/em> God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even <em>wise people<\/em> deserve such reverence.<\/p>","summary_ro":"10:7 The fear of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • King of nations: God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even wise people deserve such reverence.","summary_en":"10:7 The fear of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • King of nations: God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even wise people deserve such reverence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107435,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:7","title_en":"Study Note: Ieremia 10:7","content_ro":"<p><strong>10:7<\/strong> The <em>fear<\/em> of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • <em>King of nations:<\/em> God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even <em>wise people<\/em> deserve such reverence.<\/p>","content_en":"<p><strong>10:7<\/strong> The <em>fear<\/em> of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • <em>King of nations:<\/em> God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even <em>wise people<\/em> deserve such reverence.<\/p>","summary_ro":"10:7 The fear of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • King of nations: God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even wise people deserve such reverence.","summary_en":"10:7 The fear of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • King of nations: God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even wise people deserve such reverence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135061,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:7","title_en":"Study Note: Ieremia 10:7","content_ro":"<p><strong>10:7<\/strong> The <em>fear<\/em> of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • <em>King of nations:<\/em> God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even <em>wise people<\/em> deserve such reverence.<\/p>","content_en":"<p><strong>10:7<\/strong> The <em>fear<\/em> of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • <em>King of nations:<\/em> God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even <em>wise people<\/em> deserve such reverence.<\/p>","summary_ro":"10:7 The fear of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • King of nations: God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even wise people deserve such reverence.","summary_en":"10:7 The fear of the Lord is not craven terror, but profound reverence and submission to his discipline (Job 28:28; Ps 34:11-14; Prov 1:7). It results in contentment (Prov 10:23). • King of nations: God is not limited to being the Lord of one small nation; his reign is worldwide. Jeremiah pointed out that no man-made deity could ever claim that title; not even wise people deserve such reverence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":7100,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Color","title_en":"Color","content_ro":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","summary_ro":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","summary_en":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14450,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Goldsmith","title_en":"Goldsmith","content_ro":"<h3>GOLDSMITH<\/h3>\n<p>Artisan who specialized in fine gold work. They fashioned costly and elegant idols for pagan worship (Is 40:19; 41:7; 46:6; Jer 10:9, 14; 51:17) and prepared items and gold plating for the tabernacle (Ex 31:4; 35:32) and Solomon’s temple (1 Kgs 6:20-35). They formed a guild in postexilic times and assisted in the restoration and repair of the temple (Neh 3:8, 31-32).<\/p>\n<p><em>See also<\/em> Minerals and Metals.<\/p>","content_en":"<h3>GOLDSMITH<\/h3>\n<p>Artisan who specialized in fine gold work. They fashioned costly and elegant idols for pagan worship (Is 40:19; 41:7; 46:6; Jer 10:9, 14; 51:17) and prepared items and gold plating for the tabernacle (Ex 31:4; 35:32) and Solomon’s temple (1 Kgs 6:20-35). They formed a guild in postexilic times and assisted in the restoration and repair of the temple (Neh 3:8, 31-32).<\/p>\n<p><em>See also<\/em> Minerals and Metals.<\/p>","summary_ro":"GOLDSMITH Artisan who specialized in fine gold work. They fashioned costly and elegant idols for pagan worship (Is 40:19; 41:7; 46:6; Jer 10:9, 14; 51:17) and prepared items and gold plating for the tabernacle (Ex 31:4; 35:32) and Solomon’s temple (1 Kgs 6:20-35). They formed a guild in postexilic times and assisted in the restoration and repair of the temple (Neh 3:8, 31-32). See also Minerals and Metals.","summary_en":"GOLDSMITH Artisan who specialized in fine gold work. They fashioned costly and elegant idols for pagan worship (Is 40:19; 41:7; 46:6; Jer 10:9, 14; 51:17) and prepared items and gold plating for the tabernacle (Ex 31:4; 35:32) and Solomon’s temple (1 Kgs 6:20-35). They formed a guild in postexilic times and assisted in the restoration and repair of the temple (Neh 3:8, 31-32). See also Minerals and Metals.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37863,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uphaz","title_en":"Uphaz","content_ro":"<h3>UPHAZ<\/h3>\n<p>Region well known for its gold (Jer 10:9; Dn 10:5). Some contend that Uphaz is a scribal error for Ophir (only one consonant is different), another region famous for its fine gold.<\/p>\n<p><em>See also<\/em> Ophir (Place).<\/p>","content_en":"<h3>UPHAZ<\/h3>\n<p>Region well known for its gold (Jer 10:9; Dn 10:5). Some contend that Uphaz is a scribal error for Ophir (only one consonant is different), another region famous for its fine gold.<\/p>\n<p><em>See also<\/em> Ophir (Place).<\/p>","summary_ro":"UPHAZ Region well known for its gold (Jer 10:9; Dn 10:5). Some contend that Uphaz is a scribal error for Ophir (only one consonant is different), another region famous for its fine gold. See also Ophir (Place).","summary_en":"UPHAZ Region well known for its gold (Jer 10:9; Dn 10:5). Some contend that Uphaz is a scribal error for Ophir (only one consonant is different), another region famous for its fine gold. See also Ophir (Place).","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52184,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:9","title_en":"Study Note: Ieremia 10:9","content_ro":"<p><strong>10:9<\/strong> The people who created idols had to send far away for metal. They had to purchase <em>silver from Tarshish<\/em> on the southern tip of Spain. They had to buy <em>gold from Uphaz<\/em> (or <em>Ophir<\/em>) in Arabia. The <em>skillful craftsmen<\/em> and <em>expert tailors<\/em> put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).<\/p>","content_en":"<p><strong>10:9<\/strong> The people who created idols had to send far away for metal. They had to purchase <em>silver from Tarshish<\/em> on the southern tip of Spain. They had to buy <em>gold from Uphaz<\/em> (or <em>Ophir<\/em>) in Arabia. The <em>skillful craftsmen<\/em> and <em>expert tailors<\/em> put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).<\/p>","summary_ro":"10:9 The people who created idols had to send far away for metal. They had to purchase silver from Tarshish on the southern tip of Spain. They had to buy gold from Uphaz (or Ophir) in Arabia. The skillful craftsmen and expert tailors put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).","summary_en":"10:9 The people who created idols had to send far away for metal. They had to purchase silver from Tarshish on the southern tip of Spain. They had to buy gold from Uphaz (or Ophir) in Arabia. The skillful craftsmen and expert tailors put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79810,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:9","title_en":"Study Note: Ieremia 10:9","content_ro":"<p><strong>10:9<\/strong> The people who created idols had to send far away for metal. They had to purchase <em>silver from Tarshish<\/em> on the southern tip of Spain. They had to buy <em>gold from Uphaz<\/em> (or <em>Ophir<\/em>) in Arabia. The <em>skillful craftsmen<\/em> and <em>expert tailors<\/em> put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).<\/p>","content_en":"<p><strong>10:9<\/strong> The people who created idols had to send far away for metal. They had to purchase <em>silver from Tarshish<\/em> on the southern tip of Spain. They had to buy <em>gold from Uphaz<\/em> (or <em>Ophir<\/em>) in Arabia. The <em>skillful craftsmen<\/em> and <em>expert tailors<\/em> put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).<\/p>","summary_ro":"10:9 The people who created idols had to send far away for metal. They had to purchase silver from Tarshish on the southern tip of Spain. They had to buy gold from Uphaz (or Ophir) in Arabia. The skillful craftsmen and expert tailors put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).","summary_en":"10:9 The people who created idols had to send far away for metal. They had to purchase silver from Tarshish on the southern tip of Spain. They had to buy gold from Uphaz (or Ophir) in Arabia. The skillful craftsmen and expert tailors put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107436,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:9","title_en":"Study Note: Ieremia 10:9","content_ro":"<p><strong>10:9<\/strong> The people who created idols had to send far away for metal. They had to purchase <em>silver from Tarshish<\/em> on the southern tip of Spain. They had to buy <em>gold from Uphaz<\/em> (or <em>Ophir<\/em>) in Arabia. The <em>skillful craftsmen<\/em> and <em>expert tailors<\/em> put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).<\/p>","content_en":"<p><strong>10:9<\/strong> The people who created idols had to send far away for metal. They had to purchase <em>silver from Tarshish<\/em> on the southern tip of Spain. They had to buy <em>gold from Uphaz<\/em> (or <em>Ophir<\/em>) in Arabia. The <em>skillful craftsmen<\/em> and <em>expert tailors<\/em> put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).<\/p>","summary_ro":"10:9 The people who created idols had to send far away for metal. They had to purchase silver from Tarshish on the southern tip of Spain. They had to buy gold from Uphaz (or Ophir) in Arabia. The skillful craftsmen and expert tailors put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).","summary_en":"10:9 The people who created idols had to send far away for metal. They had to purchase silver from Tarshish on the southern tip of Spain. They had to buy gold from Uphaz (or Ophir) in Arabia. The skillful craftsmen and expert tailors put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135062,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:9","title_en":"Study Note: Ieremia 10:9","content_ro":"<p><strong>10:9<\/strong> The people who created idols had to send far away for metal. They had to purchase <em>silver from Tarshish<\/em> on the southern tip of Spain. They had to buy <em>gold from Uphaz<\/em> (or <em>Ophir<\/em>) in Arabia. The <em>skillful craftsmen<\/em> and <em>expert tailors<\/em> put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).<\/p>","content_en":"<p><strong>10:9<\/strong> The people who created idols had to send far away for metal. They had to purchase <em>silver from Tarshish<\/em> on the southern tip of Spain. They had to buy <em>gold from Uphaz<\/em> (or <em>Ophir<\/em>) in Arabia. The <em>skillful craftsmen<\/em> and <em>expert tailors<\/em> put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).<\/p>","summary_ro":"10:9 The people who created idols had to send far away for metal. They had to purchase silver from Tarshish on the southern tip of Spain. They had to buy gold from Uphaz (or Ophir) in Arabia. The skillful craftsmen and expert tailors put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).","summary_en":"10:9 The people who created idols had to send far away for metal. They had to purchase silver from Tarshish on the southern tip of Spain. They had to buy gold from Uphaz (or Ophir) in Arabia. The skillful craftsmen and expert tailors put their best efforts into changing an otherwise worthless piece of wood or stone into an attractive artifact (see 10:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":14247,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23178,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Life","title_en":"Life","content_ro":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","content_en":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","summary_ro":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","summary_en":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52185,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:10","title_en":"Study Note: Ieremia 10:10","content_ro":"<p><strong>10:10<\/strong> Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The <em>true God<\/em> is holy and just and abhors immoral behavior.<\/p>","content_en":"<p><strong>10:10<\/strong> Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The <em>true God<\/em> is holy and just and abhors immoral behavior.<\/p>","summary_ro":"10:10 Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The true God is holy and just and abhors immoral behavior.","summary_en":"10:10 Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The true God is holy and just and abhors immoral behavior.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79811,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:10","title_en":"Study Note: Ieremia 10:10","content_ro":"<p><strong>10:10<\/strong> Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The <em>true God<\/em> is holy and just and abhors immoral behavior.<\/p>","content_en":"<p><strong>10:10<\/strong> Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The <em>true God<\/em> is holy and just and abhors immoral behavior.<\/p>","summary_ro":"10:10 Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The true God is holy and just and abhors immoral behavior.","summary_en":"10:10 Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The true God is holy and just and abhors immoral behavior.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107437,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:10","title_en":"Study Note: Ieremia 10:10","content_ro":"<p><strong>10:10<\/strong> Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The <em>true God<\/em> is holy and just and abhors immoral behavior.<\/p>","content_en":"<p><strong>10:10<\/strong> Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The <em>true God<\/em> is holy and just and abhors immoral behavior.<\/p>","summary_ro":"10:10 Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The true God is holy and just and abhors immoral behavior.","summary_en":"10:10 Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The true God is holy and just and abhors immoral behavior.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135063,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:10","title_en":"Study Note: Ieremia 10:10","content_ro":"<p><strong>10:10<\/strong> Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The <em>true God<\/em> is holy and just and abhors immoral behavior.<\/p>","content_en":"<p><strong>10:10<\/strong> Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The <em>true God<\/em> is holy and just and abhors immoral behavior.<\/p>","summary_ro":"10:10 Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The true God is holy and just and abhors immoral behavior.","summary_en":"10:10 Pagan deities are neither alive nor permanent. They can easily be destroyed or put in museums. Mythical stories about idols showed them engaging in all sorts of immoral conduct because the people who invented them wanted to justify their own immorality. The true God is holy and just and abhors immoral behavior.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":2507,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aramaic","title_en":"Aramaic","content_ro":"<h3>ARAMAIC<\/h3>\n<p>One of the three original languages of the Bible, found in sections of the book of Daniel (2:4b–7:28) and Ezra (4:8–6:18; 7:12-26). Aramaic phrases and expressions also appear in Genesis (31:47), Jeremiah (10:11), and the NT.<\/p>\n<p class=\"h2\" id=\"OldTestamentUse\">Old Testament Use<\/p>\n<p>Aramaic is linguistically very close to Hebrew and similar in structure. Aramaic texts in the Bible are written in the same script as Hebrew. In contrast to Hebrew, Aramaic uses a larger vocabulary, including many loan words, and a greater variety of connectives. It also contains an elaborate system of tenses, developed through the use of participles with pronouns or with various forms of the verb “to be.” Although Aramaic is less euphonious and poetical than Hebrew, it is probably superior as a vehicle of exact expression.<\/p>\n<p>Aramaic has perhaps the longest continuous living history of any language known. It was used during the Bible’s patriarchal period and is still spoken by a few people today. Aramaic and its cognate, Syriac, evolved into many dialects in different places and periods. Characterized by simplicity, clarity, and precision, it adapted easily to the various needs of everyday life. It could serve equally well as a language for scholars, pupils, lawyers, or merchants. Some have described it as the Semitic equivalent of English.<\/p>\n<p>The origin of Aramaic is unknown, but it seems to have been closely related to Amorite and possibly to other ancient northwest Semitic dialects barely known to scholars. Although an Aramean kingdom as such never really existed, various Aramean “states” developed into influential centers. A few short Aramean inscriptions from that era (10th to 8th centuries <span>BC<\/span>) have been found and studied.<\/p>\n<p>By the eighth century <span>BC<\/span>, King Hezekiah’s representatives requested the spokesmen of the Assyrian king Sennacherib to “speak to your servants in Aramaic, since we understand it. Don’t speak to us in Hebrew in the hearing of the people on the wall” (2 Kgs 18:26, <span>niv<\/span>). By the Persian period, Aramaic had become the language of international trade. During their captivity, the Jews probably adopted it for convenience—certainly in commerce—while Hebrew became confined to the learned and to religious leaders.<\/p>\n<p>Gradually, especially after the Babylonian exile, Aramaic influence pervaded the land of Palestine. Nehemiah complained that children from mixed marriages were unable to speak Hebrew (Neh 13:24). The Jews seem to have continued using Aramaic widely during the Persian, Greek, and Roman periods. Eventually the Hebrew Scriptures were translated into Aramaic paraphrases, called Targums, some of which have been found among the Dead Sea Scrolls.<\/p>\n<p class=\"h2\" id=\"NewTestamentUse\">New Testament Use<\/p>\n<p>In popular thought, Aramaic was the common language of Palestine during the time of Jesus. Yet that is by no means certain and probably is an oversimplification of the linguistic situation of that time. Names used in the NT reflect Aramaic (Bartholomew, Bar-Jonah, Barnabas), Greek (Andrew, Philip), and Latin (Mark), as well as Hebrew. There is no question that Aramaic was widely used, as were Greek and Hebrew. Latin was probably limited to military and governmental circles. Mishnaic Hebrew, a common kind of everyday Hebrew dialect, was also used in Jesus’ day; Mishnaic Hebrew documents have been discovered among the Dead Sea Scrolls.<\/p>\n<p>What was the “Hebrew” referred to in certain NT passages (Jn 5:2; 19:13, 17, 20; 20:16; Rv 9:11; 16:16)? The languages used for the inscription put on Jesus’ cross were “Hebrew, Latin, and Greek” (Jn 19:19-20). Later, the apostle Paul was said to speak “Hebrew” (Acts 22:2; 26:14). The exact dialect he spoke may be debated, but as a Pharisee he was undoubtedly able to read the Hebrew of the OT. The Greek word for “Hebrew” is sometimes translated “Aramaic” and may be a general term for Semitic, or for a blend of Hebrew-Aramaic (as Yiddish is German-Hebrew). At any rate, Aramaic served as a transition from Hebrew to Greek as the language spoken by Jews in Jesus’ day. In that sense Aramaic connects OT Hebrew with NT Greek.<\/p>","content_en":"<h3>ARAMAIC<\/h3>\n<p>One of the three original languages of the Bible, found in sections of the book of Daniel (2:4b–7:28) and Ezra (4:8–6:18; 7:12-26). Aramaic phrases and expressions also appear in Genesis (31:47), Jeremiah (10:11), and the NT.<\/p>\n<p class=\"h2\" id=\"OldTestamentUse\">Old Testament Use<\/p>\n<p>Aramaic is linguistically very close to Hebrew and similar in structure. Aramaic texts in the Bible are written in the same script as Hebrew. In contrast to Hebrew, Aramaic uses a larger vocabulary, including many loan words, and a greater variety of connectives. It also contains an elaborate system of tenses, developed through the use of participles with pronouns or with various forms of the verb “to be.” Although Aramaic is less euphonious and poetical than Hebrew, it is probably superior as a vehicle of exact expression.<\/p>\n<p>Aramaic has perhaps the longest continuous living history of any language known. It was used during the Bible’s patriarchal period and is still spoken by a few people today. Aramaic and its cognate, Syriac, evolved into many dialects in different places and periods. Characterized by simplicity, clarity, and precision, it adapted easily to the various needs of everyday life. It could serve equally well as a language for scholars, pupils, lawyers, or merchants. Some have described it as the Semitic equivalent of English.<\/p>\n<p>The origin of Aramaic is unknown, but it seems to have been closely related to Amorite and possibly to other ancient northwest Semitic dialects barely known to scholars. Although an Aramean kingdom as such never really existed, various Aramean “states” developed into influential centers. A few short Aramean inscriptions from that era (10th to 8th centuries <span>BC<\/span>) have been found and studied.<\/p>\n<p>By the eighth century <span>BC<\/span>, King Hezekiah’s representatives requested the spokesmen of the Assyrian king Sennacherib to “speak to your servants in Aramaic, since we understand it. Don’t speak to us in Hebrew in the hearing of the people on the wall” (2 Kgs 18:26, <span>niv<\/span>). By the Persian period, Aramaic had become the language of international trade. During their captivity, the Jews probably adopted it for convenience—certainly in commerce—while Hebrew became confined to the learned and to religious leaders.<\/p>\n<p>Gradually, especially after the Babylonian exile, Aramaic influence pervaded the land of Palestine. Nehemiah complained that children from mixed marriages were unable to speak Hebrew (Neh 13:24). The Jews seem to have continued using Aramaic widely during the Persian, Greek, and Roman periods. Eventually the Hebrew Scriptures were translated into Aramaic paraphrases, called Targums, some of which have been found among the Dead Sea Scrolls.<\/p>\n<p class=\"h2\" id=\"NewTestamentUse\">New Testament Use<\/p>\n<p>In popular thought, Aramaic was the common language of Palestine during the time of Jesus. Yet that is by no means certain and probably is an oversimplification of the linguistic situation of that time. Names used in the NT reflect Aramaic (Bartholomew, Bar-Jonah, Barnabas), Greek (Andrew, Philip), and Latin (Mark), as well as Hebrew. There is no question that Aramaic was widely used, as were Greek and Hebrew. Latin was probably limited to military and governmental circles. Mishnaic Hebrew, a common kind of everyday Hebrew dialect, was also used in Jesus’ day; Mishnaic Hebrew documents have been discovered among the Dead Sea Scrolls.<\/p>\n<p>What was the “Hebrew” referred to in certain NT passages (Jn 5:2; 19:13, 17, 20; 20:16; Rv 9:11; 16:16)? The languages used for the inscription put on Jesus’ cross were “Hebrew, Latin, and Greek” (Jn 19:19-20). Later, the apostle Paul was said to speak “Hebrew” (Acts 22:2; 26:14). The exact dialect he spoke may be debated, but as a Pharisee he was undoubtedly able to read the Hebrew of the OT. The Greek word for “Hebrew” is sometimes translated “Aramaic” and may be a general term for Semitic, or for a blend of Hebrew-Aramaic (as Yiddish is German-Hebrew). At any rate, Aramaic served as a transition from Hebrew to Greek as the language spoken by Jews in Jesus’ day. In that sense Aramaic connects OT Hebrew with NT Greek.<\/p>","summary_ro":"ARAMAIC One of the three original languages of the Bible, found in sections of the book of Daniel (2:4b–7:28) and Ezra (4:8–6:18; 7:12-26). Aramaic phrases and expressions also appear in Genesis (31:47), Jeremiah (10:11), and the NT. Old Testament Use Aramaic is linguistically very close to Hebrew and similar in structure. Aramaic texts in the Bible are written in the same script as Hebrew. In contrast to Hebrew, Aramaic uses a larger vocabulary, including many loan words, and a greater varie...","summary_en":"ARAMAIC One of the three original languages of the Bible, found in sections of the book of Daniel (2:4b–7:28) and Ezra (4:8–6:18; 7:12-26). Aramaic phrases and expressions also appear in Genesis (31:47), Jeremiah (10:11), and the NT. Old Testament Use Aramaic is linguistically very close to Hebrew and similar in structure. Aramaic texts in the Bible are written in the same script as Hebrew. In contrast to Hebrew, Aramaic uses a larger vocabulary, including many loan words, and a greater varie...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14374,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gods and Goddesses","title_en":"Gods and Goddesses","content_ro":"<h3>GODS AND GODDESSES<\/h3>\n<p>Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopotamia, a center of idol worship, is the longest: Adrammelech and Anammelech (2 Kgs 17:31), Bel (also known as Marduk, Is 46:1; Jer 50:2; 51:44), Kaiwan (Am 5:26), Nebo or Nabu (Is 46:1), Nergal (2 Kgs 17:30), Nisroch (19:37; Is 37:38), Rephan (Acts 7:43), Sakkuth (Am 5:26), Succoth-benoth (2 Kgs 17:30), Tammuz (Ez 8:14), and Tartak (2 Kgs 17:31). The Syrians were devoted to Ashima (v 30) and Rimmon (5:18), who was also worshiped under the compound name Hadad-rimmon (Zec 12:11). Israel’s eastern neighbors, Ammon and Moab, worshiped Milcom or Molech (1 Kgs 11:5-7, 33; 2 Kgs 23:13) and Chemosh, respectively, although the Moabites also worshiped a local manifestation of Baal (Nm 25:3-5). The Philistine gods were Dagon and Baal-zebub (2 Kgs 1:2-3, 6, 16), who is the equivalent of the NT Beelzebul (Mt 12:24; Lk 11:15). One Canaanite god, Baal, and two Canaanite goddesses, Asherah and Ashtoreth, are mentioned frequently in the OT; Ashtoreth was the same as the Mesopotamian Ishtar, also known as the “Queen of Heaven” (Jer 7:18; 44:17-19, 25). The gods of Egypt are represented by only two names in the Bible: Amon (Jer 46:25) and Apis (v 15). Nibhaz (2 Kgs 17:31) was probably an Elamite god.<\/p>\n<p>At least three Greco-Roman deities are mentioned in the NT: the Greek goddess Artemis (Acts 19:24-28, 34-35), known as Diana by the Romans, and the Greek gods Zeus and Hermes (Acts 14:12-13), known as Jupiter and Mercury, respectively, by the Romans.<\/p>\n<p>The Bible clearly teaches that the gods of the nations have no objective reality (Jer 2:11), even though their worshipers sincerely believe that they actually exist (v 28). But the Lord proclaims that “they are no gods,” (Jer 2:11; 16:20) or “gods that are not gods” (5:7, <span>niv<\/span>). The NT further declares of idols that “an idol has no real existence” (1 Cor 8:4) and that “gods made with hands are not gods” (Acts 19:26). It is not surprising, then, that when the Israelites began to encounter other nations in significant ways—that is, as early as the time of the exodus—they were told repeatedly that the Lord is greater than all other gods (Ex 15:11; 18:11; Dt 10:17; 1 Chr 16:25; 2 Chr 2:5; Pss 86:8; 95:3; 96:4-5; 97:7-9; 135:5, 136:2; Dn 2:47; Zep 2:11).<\/p>\n<p>Such so-called gods were not worthy of Israel’s attention or veneration. Since there is only one God, other gods could not claim and did not deserve Israel’s worship (Ex 20:3; Dt 5:7). The Hebrew language did not even have a word for “goddess” and therefore had to use its word for “god” to express that concept (see 1 Kgs 11:5, 33). The Israelites were to make no images (Ex 20:4, 23; Lv 19:4; Dt 5:8) or mention (Ex 23:13; Jos 23:7) of the gods and goddesses of their heathen neighbors.<\/p>\n<p>Yet despite all God’s warnings, idolatry was Israel’s besetting sin from the earliest times. During the patriarchal period, God’s people were attracted to the “household idols” (Gn 31:32) of their relatives, and they continued to worship other gods throughout most of their history (Ex 32:1-4, 8, 23, 31; 34:15; Hos 11:2). Idolatry eventually led to the destruction of the northern kingdom (2 Kgs 17:7-18) in 722 <span>BC<\/span> and of the southern kingdom (2 Kgs 22:17; cf. Dt 29:25-28) in 586 <span>BC<\/span>. During their time of exile in Babylonia, the Jewish people saw idolatry at its worst and turned away from it, but their ancestors could have avoided untold agony if they had simply followed the example of Joshua: “As for me and my house, we will serve the <span>Lord<\/span>” (Jos 24:15).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Idols, Idolatry; High Place.<\/p>","content_en":"<h3>GODS AND GODDESSES<\/h3>\n<p>Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopotamia, a center of idol worship, is the longest: Adrammelech and Anammelech (2 Kgs 17:31), Bel (also known as Marduk, Is 46:1; Jer 50:2; 51:44), Kaiwan (Am 5:26), Nebo or Nabu (Is 46:1), Nergal (2 Kgs 17:30), Nisroch (19:37; Is 37:38), Rephan (Acts 7:43), Sakkuth (Am 5:26), Succoth-benoth (2 Kgs 17:30), Tammuz (Ez 8:14), and Tartak (2 Kgs 17:31). The Syrians were devoted to Ashima (v 30) and Rimmon (5:18), who was also worshiped under the compound name Hadad-rimmon (Zec 12:11). Israel’s eastern neighbors, Ammon and Moab, worshiped Milcom or Molech (1 Kgs 11:5-7, 33; 2 Kgs 23:13) and Chemosh, respectively, although the Moabites also worshiped a local manifestation of Baal (Nm 25:3-5). The Philistine gods were Dagon and Baal-zebub (2 Kgs 1:2-3, 6, 16), who is the equivalent of the NT Beelzebul (Mt 12:24; Lk 11:15). One Canaanite god, Baal, and two Canaanite goddesses, Asherah and Ashtoreth, are mentioned frequently in the OT; Ashtoreth was the same as the Mesopotamian Ishtar, also known as the “Queen of Heaven” (Jer 7:18; 44:17-19, 25). The gods of Egypt are represented by only two names in the Bible: Amon (Jer 46:25) and Apis (v 15). Nibhaz (2 Kgs 17:31) was probably an Elamite god.<\/p>\n<p>At least three Greco-Roman deities are mentioned in the NT: the Greek goddess Artemis (Acts 19:24-28, 34-35), known as Diana by the Romans, and the Greek gods Zeus and Hermes (Acts 14:12-13), known as Jupiter and Mercury, respectively, by the Romans.<\/p>\n<p>The Bible clearly teaches that the gods of the nations have no objective reality (Jer 2:11), even though their worshipers sincerely believe that they actually exist (v 28). But the Lord proclaims that “they are no gods,” (Jer 2:11; 16:20) or “gods that are not gods” (5:7, <span>niv<\/span>). The NT further declares of idols that “an idol has no real existence” (1 Cor 8:4) and that “gods made with hands are not gods” (Acts 19:26). It is not surprising, then, that when the Israelites began to encounter other nations in significant ways—that is, as early as the time of the exodus—they were told repeatedly that the Lord is greater than all other gods (Ex 15:11; 18:11; Dt 10:17; 1 Chr 16:25; 2 Chr 2:5; Pss 86:8; 95:3; 96:4-5; 97:7-9; 135:5, 136:2; Dn 2:47; Zep 2:11).<\/p>\n<p>Such so-called gods were not worthy of Israel’s attention or veneration. Since there is only one God, other gods could not claim and did not deserve Israel’s worship (Ex 20:3; Dt 5:7). The Hebrew language did not even have a word for “goddess” and therefore had to use its word for “god” to express that concept (see 1 Kgs 11:5, 33). The Israelites were to make no images (Ex 20:4, 23; Lv 19:4; Dt 5:8) or mention (Ex 23:13; Jos 23:7) of the gods and goddesses of their heathen neighbors.<\/p>\n<p>Yet despite all God’s warnings, idolatry was Israel’s besetting sin from the earliest times. During the patriarchal period, God’s people were attracted to the “household idols” (Gn 31:32) of their relatives, and they continued to worship other gods throughout most of their history (Ex 32:1-4, 8, 23, 31; 34:15; Hos 11:2). Idolatry eventually led to the destruction of the northern kingdom (2 Kgs 17:7-18) in 722 <span>BC<\/span> and of the southern kingdom (2 Kgs 22:17; cf. Dt 29:25-28) in 586 <span>BC<\/span>. During their time of exile in Babylonia, the Jewish people saw idolatry at its worst and turned away from it, but their ancestors could have avoided untold agony if they had simply followed the example of Joshua: “As for me and my house, we will serve the <span>Lord<\/span>” (Jos 24:15).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Idols, Idolatry; High Place.<\/p>","summary_ro":"GODS AND GODDESSES Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopo...","summary_en":"GODS AND GODDESSES Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopo...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19003,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Jeremiah","title_en":"Book of Jeremiah","content_ro":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","summary_en":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52186,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:11","title_en":"Study Note: Ieremia 10:11","content_ro":"<p><strong>10:11<\/strong> The pagan deities were not present at the creation of the <em>heavens and earth<\/em><em>,<\/em> nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.<\/p>","content_en":"<p><strong>10:11<\/strong> The pagan deities were not present at the creation of the <em>heavens and earth<\/em><em>,<\/em> nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.<\/p>","summary_ro":"10:11 The pagan deities were not present at the creation of the heavens and earth, nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.","summary_en":"10:11 The pagan deities were not present at the creation of the heavens and earth, nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79812,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:11","title_en":"Study Note: Ieremia 10:11","content_ro":"<p><strong>10:11<\/strong> The pagan deities were not present at the creation of the <em>heavens and earth<\/em><em>,<\/em> nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.<\/p>","content_en":"<p><strong>10:11<\/strong> The pagan deities were not present at the creation of the <em>heavens and earth<\/em><em>,<\/em> nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.<\/p>","summary_ro":"10:11 The pagan deities were not present at the creation of the heavens and earth, nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.","summary_en":"10:11 The pagan deities were not present at the creation of the heavens and earth, nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107438,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:11","title_en":"Study Note: Ieremia 10:11","content_ro":"<p><strong>10:11<\/strong> The pagan deities were not present at the creation of the <em>heavens and earth<\/em><em>,<\/em> nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.<\/p>","content_en":"<p><strong>10:11<\/strong> The pagan deities were not present at the creation of the <em>heavens and earth<\/em><em>,<\/em> nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.<\/p>","summary_ro":"10:11 The pagan deities were not present at the creation of the heavens and earth, nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.","summary_en":"10:11 The pagan deities were not present at the creation of the heavens and earth, nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135064,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:11","title_en":"Study Note: Ieremia 10:11","content_ro":"<p><strong>10:11<\/strong> The pagan deities were not present at the creation of the <em>heavens and earth<\/em><em>,<\/em> nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.<\/p>","content_en":"<p><strong>10:11<\/strong> The pagan deities were not present at the creation of the <em>heavens and earth<\/em><em>,<\/em> nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.<\/p>","summary_ro":"10:11 The pagan deities were not present at the creation of the heavens and earth, nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.","summary_en":"10:11 The pagan deities were not present at the creation of the heavens and earth, nor are they everlasting. • The original text of this verse is in Aramaic, perhaps indicating that it was a quotation of an Aramaic saying and that this passage was addressed to the exiles in Babylon, where Aramaic was spoken.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59668,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87294,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114920,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142546,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\n<p>The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\n<p>These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\n<p>God transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\n<p>The creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\n<p>Since that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":30998,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Power","title_en":"Power","content_ro":"<h3>POWER<\/h3>\n<p>Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people.<\/p>\n<p class=\"h2\" id=\"TheUnlimitedPowerofGod\">The Unlimited Power of God<\/p>\n<p>God is almighty and all other power is derived from him and subject to him. Much that the Bible says is summed up in the words of 1 Chronicles 29:11-12 addressed to God in praise: “Thine, O <span>Lord<\/span>, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heavens and in the earth is thine; thine is the kingdom, O <span>Lord<\/span>. . . . thou rulest over all. In thy hand are power and might; and in thy hand it is to make great and to give strength to all” (<span>rsv<\/span>). Using human terms, the OT often speaks of God’s “mighty hand” and his “outstretched arm,” both being used for the power of God in action (Ex 6:6; 7:4; Ps 44:2-3). His power is seen in creation (Ps 65:6; Is 40:26; Jer 10:12; 27:5), in his rule over the world (2 Chr 20:6), in his acts of salvation and judgment (Ex 15:6; Dt 26:8), and in all that he does for his people (Ps 111:6). The NT, as well as the OT, speaks of the mighty power of God. Ephesians 1:19 speaks of the immeasurable greatness of his power, and the words of Jesus in Matthew 26:64 show that the word could be substituted for the very name of God when he said that the Son of Man would be seen “seated at the right hand of Power.”<\/p>\n<p class=\"h2\" id=\"TheLimitedPowerGodGivestoHisCreatures\">The Limited Power God Gives to His Creatures<\/p>\n<p>Animals have power, as is particularly evident in the wild ox, the horse, and the lion (Jb 39:11, 19; Prv 30:30). There is power in wind and storm, thunder and lightning. Power is given to humans: physical strength (Jgs 16:5-6), power to fight (6:12), and the power to do good and the power to do harm (Gn 31:29; Prv 3:27; Mi 2:1). Rulers have God-given power and authority (Rom 13:1). The Bible also speaks of the power of angels (2 Pt 2:11) and of spiritual beings known as “principalities and powers.” Certain powers are given to Satan (see Jb 1:6-12; 2:1-6). Sin, evil, and death are allowed to have some power over men (Hos 13:14; Lk 22:53; Rom 3:9). All of these, however, have only limited power, and God is able to give his people strength to conquer all these powers. He can save them from the power of animals (Dn 6:27; Lk 10:19) and from the power of other people over them. To Pilate Jesus said, “You would have no power over me at all unless it were given to you from above” (Jn 19:11, <span>nlt<\/span>). He is able to deliver people from the power of sin and death, from Satan, and from all the spiritual forces of evil (2 Cor 10:4; Eph 6:10-18). The “ruler of this world” could ultimately have no power over Christ (Jn 14:30) and so cannot have power over those who rely on him.<\/p>\n<p class=\"h2\" id=\"ThePowerofGodSeeninJesusChrist\">The Power of God Seen in Jesus Christ<\/p>\n<p>The Gospels and the book of Acts bear frequent witness to the power of Christ. Power was shown in his miracles (Mt 11:20; Acts 2:22), in his works of healing and exorcism (Lk 4:36; 5:17; 6:19; Acts 10:38). Power is shown supremely in his resurrection. Jesus speaks of his power to give up his life and power to take it again (Jn 10:18), but the NT speaks most frequently of the power of God the Father shown in the raising of his Son from the dead (Rom 1:4; Eph 1:19-20). In the end he will be seen coming on the clouds of heaven with power and great glory (Mt 24:30). With regard to his human life on earth, however, it may be noted in the light of what follows that he lived and did his mighty works in the power of the Holy Spirit (Lk 4:14; Acts 10:38).<\/p>\n<p class=\"h2\" id=\"ThePowerofGodintheLivesofHisPeople\">The Power of God in the Lives of His People<\/p>\n<p>In the OT it is often said that the weak are made strong by the power of God. He empowers those who are weak (Is 40:29) so that they may increase from strength to strength (Ps 84:7; see also Pss 68:35; 138:3). We read in particular of his power being given to prophets (Mi 3:8) and kings (1 Sm 2:10; Ps 21:1), and it is said that in an outstanding way power will be given to the Messiah (Is 9:6; 11:2; Mi 5:4). But to all God’s people power is offered that they may live for him and serve him (Is 49:5). When we turn to the NT, we read of the gospel itself as being the power of God for salvation—to everyone who has faith (Rom 1:16). “To all who received him [Jesus Christ], who believed in his name, he gave power to become children of God” (Jn 1:12, <span>rsv<\/span>). In that life as children of God, power is received from the Holy Spirit (Acts 6:8), inner strength to live in his service (Eph 3:16), power to be his witnesses (Lk 24:49; Acts 1:8), power to endure suffering (2 Tm 1:8), power for ministry (Eph 3:7), power in the face of weakness (2 Cor 12:9), power through prayer (Jas 5:16), and power to be kept from evil (1 Pt 1:5). Those who do great things in the service of Christ do not do them in their own strength (Acts 3:12); he sent out his disciples confident only in the assurance that all things are under his authority and that they would have the power of his unfailing presence with them (Mt 28:18-20).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Principalities and Powers.<\/p>","content_en":"<h3>POWER<\/h3>\n<p>Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people.<\/p>\n<p class=\"h2\" id=\"TheUnlimitedPowerofGod\">The Unlimited Power of God<\/p>\n<p>God is almighty and all other power is derived from him and subject to him. Much that the Bible says is summed up in the words of 1 Chronicles 29:11-12 addressed to God in praise: “Thine, O <span>Lord<\/span>, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heavens and in the earth is thine; thine is the kingdom, O <span>Lord<\/span>. . . . thou rulest over all. In thy hand are power and might; and in thy hand it is to make great and to give strength to all” (<span>rsv<\/span>). Using human terms, the OT often speaks of God’s “mighty hand” and his “outstretched arm,” both being used for the power of God in action (Ex 6:6; 7:4; Ps 44:2-3). His power is seen in creation (Ps 65:6; Is 40:26; Jer 10:12; 27:5), in his rule over the world (2 Chr 20:6), in his acts of salvation and judgment (Ex 15:6; Dt 26:8), and in all that he does for his people (Ps 111:6). The NT, as well as the OT, speaks of the mighty power of God. Ephesians 1:19 speaks of the immeasurable greatness of his power, and the words of Jesus in Matthew 26:64 show that the word could be substituted for the very name of God when he said that the Son of Man would be seen “seated at the right hand of Power.”<\/p>\n<p class=\"h2\" id=\"TheLimitedPowerGodGivestoHisCreatures\">The Limited Power God Gives to His Creatures<\/p>\n<p>Animals have power, as is particularly evident in the wild ox, the horse, and the lion (Jb 39:11, 19; Prv 30:30). There is power in wind and storm, thunder and lightning. Power is given to humans: physical strength (Jgs 16:5-6), power to fight (6:12), and the power to do good and the power to do harm (Gn 31:29; Prv 3:27; Mi 2:1). Rulers have God-given power and authority (Rom 13:1). The Bible also speaks of the power of angels (2 Pt 2:11) and of spiritual beings known as “principalities and powers.” Certain powers are given to Satan (see Jb 1:6-12; 2:1-6). Sin, evil, and death are allowed to have some power over men (Hos 13:14; Lk 22:53; Rom 3:9). All of these, however, have only limited power, and God is able to give his people strength to conquer all these powers. He can save them from the power of animals (Dn 6:27; Lk 10:19) and from the power of other people over them. To Pilate Jesus said, “You would have no power over me at all unless it were given to you from above” (Jn 19:11, <span>nlt<\/span>). He is able to deliver people from the power of sin and death, from Satan, and from all the spiritual forces of evil (2 Cor 10:4; Eph 6:10-18). The “ruler of this world” could ultimately have no power over Christ (Jn 14:30) and so cannot have power over those who rely on him.<\/p>\n<p class=\"h2\" id=\"ThePowerofGodSeeninJesusChrist\">The Power of God Seen in Jesus Christ<\/p>\n<p>The Gospels and the book of Acts bear frequent witness to the power of Christ. Power was shown in his miracles (Mt 11:20; Acts 2:22), in his works of healing and exorcism (Lk 4:36; 5:17; 6:19; Acts 10:38). Power is shown supremely in his resurrection. Jesus speaks of his power to give up his life and power to take it again (Jn 10:18), but the NT speaks most frequently of the power of God the Father shown in the raising of his Son from the dead (Rom 1:4; Eph 1:19-20). In the end he will be seen coming on the clouds of heaven with power and great glory (Mt 24:30). With regard to his human life on earth, however, it may be noted in the light of what follows that he lived and did his mighty works in the power of the Holy Spirit (Lk 4:14; Acts 10:38).<\/p>\n<p class=\"h2\" id=\"ThePowerofGodintheLivesofHisPeople\">The Power of God in the Lives of His People<\/p>\n<p>In the OT it is often said that the weak are made strong by the power of God. He empowers those who are weak (Is 40:29) so that they may increase from strength to strength (Ps 84:7; see also Pss 68:35; 138:3). We read in particular of his power being given to prophets (Mi 3:8) and kings (1 Sm 2:10; Ps 21:1), and it is said that in an outstanding way power will be given to the Messiah (Is 9:6; 11:2; Mi 5:4). But to all God’s people power is offered that they may live for him and serve him (Is 49:5). When we turn to the NT, we read of the gospel itself as being the power of God for salvation—to everyone who has faith (Rom 1:16). “To all who received him [Jesus Christ], who believed in his name, he gave power to become children of God” (Jn 1:12, <span>rsv<\/span>). In that life as children of God, power is received from the Holy Spirit (Acts 6:8), inner strength to live in his service (Eph 3:16), power to be his witnesses (Lk 24:49; Acts 1:8), power to endure suffering (2 Tm 1:8), power for ministry (Eph 3:7), power in the face of weakness (2 Cor 12:9), power through prayer (Jas 5:16), and power to be kept from evil (1 Pt 1:5). Those who do great things in the service of Christ do not do them in their own strength (Acts 3:12); he sent out his disciples confident only in the assurance that all things are under his authority and that they would have the power of his unfailing presence with them (Mt 28:18-20).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Principalities and Powers.<\/p>","summary_ro":"POWER Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people. The Unlimited Power of God God is almighty ...","summary_en":"POWER Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people. The Unlimited Power of God God is almighty ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52187,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:12","title_en":"Study Note: Ieremia 10:12","content_ro":"<p><strong>10:12-16<\/strong> This stanza contains several strong affirmations of God’s nature.<\/p>","content_en":"<p><strong>10:12-16<\/strong> This stanza contains several strong affirmations of God’s nature.<\/p>","summary_ro":"10:12-16 This stanza contains several strong affirmations of God’s nature.","summary_en":"10:12-16 This stanza contains several strong affirmations of God’s nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52188,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:12","title_en":"Study Note: Ieremia 10:12","content_ro":"<p><strong>10:12<\/strong> Jeremiah affirmed that the Lord’s <em>power<\/em><em>,<\/em> <em>wisdom<\/em><em>,<\/em> and <em>understanding<\/em> are the attributes with which he creates and sustains creation.<\/p>","content_en":"<p><strong>10:12<\/strong> Jeremiah affirmed that the Lord’s <em>power<\/em><em>,<\/em> <em>wisdom<\/em><em>,<\/em> and <em>understanding<\/em> are the attributes with which he creates and sustains creation.<\/p>","summary_ro":"10:12 Jeremiah affirmed that the Lord’s power, wisdom, and understanding are the attributes with which he creates and sustains creation.","summary_en":"10:12 Jeremiah affirmed that the Lord’s power, wisdom, and understanding are the attributes with which he creates and sustains creation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79813,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:12","title_en":"Study Note: Ieremia 10:12","content_ro":"<p><strong>10:12-16<\/strong> This stanza contains several strong affirmations of God’s nature.<\/p>","content_en":"<p><strong>10:12-16<\/strong> This stanza contains several strong affirmations of God’s nature.<\/p>","summary_ro":"10:12-16 This stanza contains several strong affirmations of God’s nature.","summary_en":"10:12-16 This stanza contains several strong affirmations of God’s nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79814,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:12","title_en":"Study Note: Ieremia 10:12","content_ro":"<p><strong>10:12<\/strong> Jeremiah affirmed that the Lord’s <em>power<\/em><em>,<\/em> <em>wisdom<\/em><em>,<\/em> and <em>understanding<\/em> are the attributes with which he creates and sustains creation.<\/p>","content_en":"<p><strong>10:12<\/strong> Jeremiah affirmed that the Lord’s <em>power<\/em><em>,<\/em> <em>wisdom<\/em><em>,<\/em> and <em>understanding<\/em> are the attributes with which he creates and sustains creation.<\/p>","summary_ro":"10:12 Jeremiah affirmed that the Lord’s power, wisdom, and understanding are the attributes with which he creates and sustains creation.","summary_en":"10:12 Jeremiah affirmed that the Lord’s power, wisdom, and understanding are the attributes with which he creates and sustains creation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107439,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:12","title_en":"Study Note: Ieremia 10:12","content_ro":"<p><strong>10:12-16<\/strong> This stanza contains several strong affirmations of God’s nature.<\/p>","content_en":"<p><strong>10:12-16<\/strong> This stanza contains several strong affirmations of God’s nature.<\/p>","summary_ro":"10:12-16 This stanza contains several strong affirmations of God’s nature.","summary_en":"10:12-16 This stanza contains several strong affirmations of God’s nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107440,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:12","title_en":"Study Note: Ieremia 10:12","content_ro":"<p><strong>10:12<\/strong> Jeremiah affirmed that the Lord’s <em>power<\/em><em>,<\/em> <em>wisdom<\/em><em>,<\/em> and <em>understanding<\/em> are the attributes with which he creates and sustains creation.<\/p>","content_en":"<p><strong>10:12<\/strong> Jeremiah affirmed that the Lord’s <em>power<\/em><em>,<\/em> <em>wisdom<\/em><em>,<\/em> and <em>understanding<\/em> are the attributes with which he creates and sustains creation.<\/p>","summary_ro":"10:12 Jeremiah affirmed that the Lord’s power, wisdom, and understanding are the attributes with which he creates and sustains creation.","summary_en":"10:12 Jeremiah affirmed that the Lord’s power, wisdom, and understanding are the attributes with which he creates and sustains creation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135065,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:12","title_en":"Study Note: Ieremia 10:12","content_ro":"<p><strong>10:12-16<\/strong> This stanza contains several strong affirmations of God’s nature.<\/p>","content_en":"<p><strong>10:12-16<\/strong> This stanza contains several strong affirmations of God’s nature.<\/p>","summary_ro":"10:12-16 This stanza contains several strong affirmations of God’s nature.","summary_en":"10:12-16 This stanza contains several strong affirmations of God’s nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135066,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:12","title_en":"Study Note: Ieremia 10:12","content_ro":"<p><strong>10:12<\/strong> Jeremiah affirmed that the Lord’s <em>power<\/em><em>,<\/em> <em>wisdom<\/em><em>,<\/em> and <em>understanding<\/em> are the attributes with which he creates and sustains creation.<\/p>","content_en":"<p><strong>10:12<\/strong> Jeremiah affirmed that the Lord’s <em>power<\/em><em>,<\/em> <em>wisdom<\/em><em>,<\/em> and <em>understanding<\/em> are the attributes with which he creates and sustains creation.<\/p>","summary_ro":"10:12 Jeremiah affirmed that the Lord’s power, wisdom, and understanding are the attributes with which he creates and sustains creation.","summary_en":"10:12 Jeremiah affirmed that the Lord’s power, wisdom, and understanding are the attributes with which he creates and sustains creation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63449,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91075,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118701,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146327,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","content_en":"<h3>Wisdom<\/h3>\n<p>Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully.<\/p>\n<p>The foundation of wisdom is God himself. No wisdom exists apart from fear of the Lord (1:7). Wisdom is closely connected to righteousness and remains distant from evil. According to Proverbs, wisdom is gained through observation and experience (6:6-8), from instruction based on tradition (22:17-21), in learning from mistakes (12:1), and finally, but most importantly, through divine revelation (see 1:7).<\/p>\n<p>In 1 Corinthians 1–2, Paul contrasts the “wisdom” of the world (which he calls foolishness) with the wisdom of Christ. Paul also says of Jesus, “In him lie hidden all the treasures of wisdom and knowledge” (Col 2:3). The wisdom that comes from God is evidenced in the lives of believers by their goodness, humility, purity, and peace (Jas 3:13-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 1:13-18; 4:5-8; 1 Kgs 3:1-28; Job 12:12; 28:20-28; Pss 90:12; 119:98; Prov 1:7; 2:1-22; 30:24-28; Eccl 2:12-16; 7:4-19; Isa 11:1-2; Jer 9:23-24; 10:12; Hos 14:9; Luke 7:35; 1 Cor 3:18-20; Jas 1:5; 3:13-17; Rev 7:12<\/p>","summary_ro":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","summary_en":"Wisdom Wisdom helps us know how to speak and act in different situations. It provides the ability to avoid problems as well as the skill to handle them when they arise. Wisdom goes beyond simple intelligence. Proverbs notes that even animals such as ants, hyraxes, locusts, and lizards (Prov 30:24-28) are wise. This is not because they have great intelligence but because they know how to navigate life skillfully. The foundation of wisdom is God himself. No wisdom exists apart from fear of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":52189,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:13","title_en":"Study Note: Ieremia 10:13","content_ro":"<p><strong>10:13<\/strong> This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the <em>thunder<\/em> and the <em>rain<\/em><em>,<\/em> but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even <em>roar<\/em> (Job 37:2-5).<\/p>","content_en":"<p><strong>10:13<\/strong> This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the <em>thunder<\/em> and the <em>rain<\/em><em>,<\/em> but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even <em>roar<\/em> (Job 37:2-5).<\/p>","summary_ro":"10:13 This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the thunder and the rain, but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even roar (Job 37:2-5).","summary_en":"10:13 This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the thunder and the rain, but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even roar (Job 37:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79815,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:13","title_en":"Study Note: Ieremia 10:13","content_ro":"<p><strong>10:13<\/strong> This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the <em>thunder<\/em> and the <em>rain<\/em><em>,<\/em> but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even <em>roar<\/em> (Job 37:2-5).<\/p>","content_en":"<p><strong>10:13<\/strong> This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the <em>thunder<\/em> and the <em>rain<\/em><em>,<\/em> but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even <em>roar<\/em> (Job 37:2-5).<\/p>","summary_ro":"10:13 This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the thunder and the rain, but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even roar (Job 37:2-5).","summary_en":"10:13 This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the thunder and the rain, but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even roar (Job 37:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107441,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:13","title_en":"Study Note: Ieremia 10:13","content_ro":"<p><strong>10:13<\/strong> This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the <em>thunder<\/em> and the <em>rain<\/em><em>,<\/em> but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even <em>roar<\/em> (Job 37:2-5).<\/p>","content_en":"<p><strong>10:13<\/strong> This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the <em>thunder<\/em> and the <em>rain<\/em><em>,<\/em> but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even <em>roar<\/em> (Job 37:2-5).<\/p>","summary_ro":"10:13 This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the thunder and the rain, but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even roar (Job 37:2-5).","summary_en":"10:13 This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the thunder and the rain, but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even roar (Job 37:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135067,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:13","title_en":"Study Note: Ieremia 10:13","content_ro":"<p><strong>10:13<\/strong> This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the <em>thunder<\/em> and the <em>rain<\/em><em>,<\/em> but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even <em>roar<\/em> (Job 37:2-5).<\/p>","content_en":"<p><strong>10:13<\/strong> This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the <em>thunder<\/em> and the <em>rain<\/em><em>,<\/em> but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even <em>roar<\/em> (Job 37:2-5).<\/p>","summary_ro":"10:13 This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the thunder and the rain, but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even roar (Job 37:2-5).","summary_en":"10:13 This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the thunder and the rain, but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even roar (Job 37:2-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":17541,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52190,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:16","title_en":"Study Note: Ieremia 10:16","content_ro":"<p><strong>10:16<\/strong> <em>the God of Israel:<\/em> Literally <em>the Portion of Jacob.<\/em> The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As <em>the Creator<\/em><em>,<\/em> God selected the people of <em>Israel<\/em><em>,<\/em> rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.<\/p>","content_en":"<p><strong>10:16<\/strong> <em>the God of Israel:<\/em> Literally <em>the Portion of Jacob.<\/em> The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As <em>the Creator<\/em><em>,<\/em> God selected the people of <em>Israel<\/em><em>,<\/em> rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.<\/p>","summary_ro":"10:16 the God of Israel: Literally the Portion of Jacob. The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As the Creator, God selected the people of Israel, rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.","summary_en":"10:16 the God of Israel: Literally the Portion of Jacob. The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As the Creator, God selected the people of Israel, rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79816,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:16","title_en":"Study Note: Ieremia 10:16","content_ro":"<p><strong>10:16<\/strong> <em>the God of Israel:<\/em> Literally <em>the Portion of Jacob.<\/em> The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As <em>the Creator<\/em><em>,<\/em> God selected the people of <em>Israel<\/em><em>,<\/em> rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.<\/p>","content_en":"<p><strong>10:16<\/strong> <em>the God of Israel:<\/em> Literally <em>the Portion of Jacob.<\/em> The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As <em>the Creator<\/em><em>,<\/em> God selected the people of <em>Israel<\/em><em>,<\/em> rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.<\/p>","summary_ro":"10:16 the God of Israel: Literally the Portion of Jacob. The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As the Creator, God selected the people of Israel, rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.","summary_en":"10:16 the God of Israel: Literally the Portion of Jacob. The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As the Creator, God selected the people of Israel, rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107442,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:16","title_en":"Study Note: Ieremia 10:16","content_ro":"<p><strong>10:16<\/strong> <em>the God of Israel:<\/em> Literally <em>the Portion of Jacob.<\/em> The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As <em>the Creator<\/em><em>,<\/em> God selected the people of <em>Israel<\/em><em>,<\/em> rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.<\/p>","content_en":"<p><strong>10:16<\/strong> <em>the God of Israel:<\/em> Literally <em>the Portion of Jacob.<\/em> The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As <em>the Creator<\/em><em>,<\/em> God selected the people of <em>Israel<\/em><em>,<\/em> rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.<\/p>","summary_ro":"10:16 the God of Israel: Literally the Portion of Jacob. The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As the Creator, God selected the people of Israel, rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.","summary_en":"10:16 the God of Israel: Literally the Portion of Jacob. The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As the Creator, God selected the people of Israel, rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135068,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:16","title_en":"Study Note: Ieremia 10:16","content_ro":"<p><strong>10:16<\/strong> <em>the God of Israel:<\/em> Literally <em>the Portion of Jacob.<\/em> The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As <em>the Creator<\/em><em>,<\/em> God selected the people of <em>Israel<\/em><em>,<\/em> rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.<\/p>","content_en":"<p><strong>10:16<\/strong> <em>the God of Israel:<\/em> Literally <em>the Portion of Jacob.<\/em> The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As <em>the Creator<\/em><em>,<\/em> God selected the people of <em>Israel<\/em><em>,<\/em> rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.<\/p>","summary_ro":"10:16 the God of Israel: Literally the Portion of Jacob. The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As the Creator, God selected the people of Israel, rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.","summary_en":"10:16 the God of Israel: Literally the Portion of Jacob. The Hebrew idiom suggests that God himself is everything the people need. The God of Israel is not to be compared to pagan deities. As the Creator, God selected the people of Israel, rescued them from Egypt, and brought them into Canaan; the Lord redeemed them from slavery to make them his chosen people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63168,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90794,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118420,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146046,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":52191,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:17","title_en":"Study Note: Ieremia 10:17","content_ro":"<p><strong>10:17-22<\/strong> An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).<\/p>","content_en":"<p><strong>10:17-22<\/strong> An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).<\/p>","summary_ro":"10:17-22 An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).","summary_en":"10:17-22 An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52192,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:17","title_en":"Study Note: Ieremia 10:17","content_ro":"<p><strong>10:17-18<\/strong> This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 <span>BC<\/span> (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 <span>BC<\/span>, when some of the people of Judah were taken into exile (see Jer 52:28-30). • <em>I will fling out all you:<\/em> This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.<\/p>","content_en":"<p><strong>10:17-18<\/strong> This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 <span>BC<\/span> (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 <span>BC<\/span>, when some of the people of Judah were taken into exile (see Jer 52:28-30). • <em>I will fling out all you:<\/em> This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.<\/p>","summary_ro":"10:17-18 This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 BC (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 BC, when some of the people of Judah were taken into exile (see Jer 52:28-30). • I will fling out all you: This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.","summary_en":"10:17-18 This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 BC (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 BC, when some of the people of Judah were taken into exile (see Jer 52:28-30). • I will fling out all you: This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79817,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:17","title_en":"Study Note: Ieremia 10:17","content_ro":"<p><strong>10:17-22<\/strong> An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).<\/p>","content_en":"<p><strong>10:17-22<\/strong> An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).<\/p>","summary_ro":"10:17-22 An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).","summary_en":"10:17-22 An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79818,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:17","title_en":"Study Note: Ieremia 10:17","content_ro":"<p><strong>10:17-18<\/strong> This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 <span>BC<\/span> (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 <span>BC<\/span>, when some of the people of Judah were taken into exile (see Jer 52:28-30). • <em>I will fling out all you:<\/em> This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.<\/p>","content_en":"<p><strong>10:17-18<\/strong> This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 <span>BC<\/span> (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 <span>BC<\/span>, when some of the people of Judah were taken into exile (see Jer 52:28-30). • <em>I will fling out all you:<\/em> This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.<\/p>","summary_ro":"10:17-18 This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 BC (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 BC, when some of the people of Judah were taken into exile (see Jer 52:28-30). • I will fling out all you: This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.","summary_en":"10:17-18 This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 BC (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 BC, when some of the people of Judah were taken into exile (see Jer 52:28-30). • I will fling out all you: This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107443,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:17","title_en":"Study Note: Ieremia 10:17","content_ro":"<p><strong>10:17-22<\/strong> An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).<\/p>","content_en":"<p><strong>10:17-22<\/strong> An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).<\/p>","summary_ro":"10:17-22 An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).","summary_en":"10:17-22 An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107444,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:17","title_en":"Study Note: Ieremia 10:17","content_ro":"<p><strong>10:17-18<\/strong> This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 <span>BC<\/span> (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 <span>BC<\/span>, when some of the people of Judah were taken into exile (see Jer 52:28-30). • <em>I will fling out all you:<\/em> This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.<\/p>","content_en":"<p><strong>10:17-18<\/strong> This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 <span>BC<\/span> (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 <span>BC<\/span>, when some of the people of Judah were taken into exile (see Jer 52:28-30). • <em>I will fling out all you:<\/em> This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.<\/p>","summary_ro":"10:17-18 This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 BC (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 BC, when some of the people of Judah were taken into exile (see Jer 52:28-30). • I will fling out all you: This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.","summary_en":"10:17-18 This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 BC (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 BC, when some of the people of Judah were taken into exile (see Jer 52:28-30). • I will fling out all you: This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135069,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:17","title_en":"Study Note: Ieremia 10:17","content_ro":"<p><strong>10:17-22<\/strong> An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).<\/p>","content_en":"<p><strong>10:17-22<\/strong> An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).<\/p>","summary_ro":"10:17-22 An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).","summary_en":"10:17-22 An announcement of judgment (10:17-18) is followed by a lament over what that judgment would mean (10:19-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135070,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:17","title_en":"Study Note: Ieremia 10:17","content_ro":"<p><strong>10:17-18<\/strong> This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 <span>BC<\/span> (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 <span>BC<\/span>, when some of the people of Judah were taken into exile (see Jer 52:28-30). • <em>I will fling out all you:<\/em> This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.<\/p>","content_en":"<p><strong>10:17-18<\/strong> This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 <span>BC<\/span> (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 <span>BC<\/span>, when some of the people of Judah were taken into exile (see Jer 52:28-30). • <em>I will fling out all you:<\/em> This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.<\/p>","summary_ro":"10:17-18 This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 BC (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 BC, when some of the people of Judah were taken into exile (see Jer 52:28-30). • I will fling out all you: This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.","summary_en":"10:17-18 This short decree about the coming exile is probably related to the first invasion of Judah by the Babylonians in 605 BC (see study note on Dan 1:1); however, it could also have applied to the invasions of 597, 586, or 581 BC, when some of the people of Judah were taken into exile (see Jer 52:28-30). • I will fling out all you: This expression might include the refugees who fled to nearby countries as well as the exiles taken to Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":36419,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Suffering","title_en":"Suffering","content_ro":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","content_en":"<h3>SUFFERING<\/h3>\n<p>Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet God uses affliction to instruct and discipline his people. This aspect of affliction is graphically portrayed by the oppression during the Israelites’ sojourn in Egypt (Ex 4:31), by their troubles during the period of the judges (Neh 9:26-27), and by their exile in Babylon (Is 26:16). In Israel’s distress they cried out to God, who delivered them and led them into obedience (Jer 10:18; Hos 5:15–6:3).<\/p>\n<p>The Bible acknowledges that it is difficult to understand the many afflictions of the righteous (Pss 34:19; 37:39; 138:7). Even the prophet and “Servant of the Lord” (Messiah) were not spared (Is 53:2-12; Jer 15:15). Jesus Christ bore the griefs and sorrows of humanity as the culmination of the affliction begun by Adam’s sin (Is 53:4-5; 1 Pt 2:24).<\/p>\n<p>Jesus indicated that there would be many trials and sorrows for his followers (Jn 16:33). Paul taught that entrance to the kingdom of God comes with many tribulations (Acts 14:22), which must not shake a Christian’s faith (1 Thes 3:3). They are to be understood rather as a finishing up of the remainder of Christ’s suffering for his body, the church (2 Cor 4:10-11; Col 1:24). The biblical picture indicates that affliction will grow more intense as “the end” approaches (Mt 24:9-14; 2 Tm 3:13). The forces of Satan will attack in an effort to deceive and destroy the “elect” (Mt 24:24; 2 Thes 2:9-12; Rv 20:7-9). But when Jesus Christ is revealed from heaven in flaming fire, God will afflict those who have afflicted believers and will bring vengeance upon those who have not obeyed the gospel of Jesus Christ (Rom 2:9; 2 Thes 1:5-10; 2:7-8).<\/p>\n<p><em>See also<\/em> Persecution; Tribulation.<\/p>","summary_ro":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","summary_en":"SUFFERING Anything causing pain or distress; calamity. From the biblical viewpoint, affliction began with the entrance of sin into the world. Both mankind and all creation were afflicted with “thorns and thistles,” sin, death, and decay (cf. Gn 3:16-19; Rom 8:18-21). Because of sin, misery is a common human experience, and our short life is full of trouble (Jb 14:1-6). It is impossible for human beings to avoid natural calamity, physical injury, and interpersonal conflict (2 Chr 20:9), yet Go...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":52193,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:19","title_en":"Study Note: Ieremia 10:19","content_ro":"<p><strong>10:19<\/strong> Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.<\/p>","content_en":"<p><strong>10:19<\/strong> Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.<\/p>","summary_ro":"10:19 Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.","summary_en":"10:19 Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79819,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:19","title_en":"Study Note: Ieremia 10:19","content_ro":"<p><strong>10:19<\/strong> Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.<\/p>","content_en":"<p><strong>10:19<\/strong> Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.<\/p>","summary_ro":"10:19 Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.","summary_en":"10:19 Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107445,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:19","title_en":"Study Note: Ieremia 10:19","content_ro":"<p><strong>10:19<\/strong> Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.<\/p>","content_en":"<p><strong>10:19<\/strong> Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.<\/p>","summary_ro":"10:19 Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.","summary_en":"10:19 Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135071,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:19","title_en":"Study Note: Ieremia 10:19","content_ro":"<p><strong>10:19<\/strong> Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.<\/p>","content_en":"<p><strong>10:19<\/strong> Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.<\/p>","summary_ro":"10:19 Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.","summary_en":"10:19 Jeremiah suffered personal loss along with his people; he spoke for the nation at large as well as for himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":52194,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:20","title_en":"Study Note: Ieremia 10:20","content_ro":"<p><strong>10:20<\/strong> Jeremiah’s beloved <em>home<\/em> community of Anathoth was destroyed; even the town’s <em>children<\/em> were taken into exile. The same was true of the entire nation.<\/p>","content_en":"<p><strong>10:20<\/strong> Jeremiah’s beloved <em>home<\/em> community of Anathoth was destroyed; even the town’s <em>children<\/em> were taken into exile. The same was true of the entire nation.<\/p>","summary_ro":"10:20 Jeremiah’s beloved home community of Anathoth was destroyed; even the town’s children were taken into exile. The same was true of the entire nation.","summary_en":"10:20 Jeremiah’s beloved home community of Anathoth was destroyed; even the town’s children were taken into exile. The same was true of the entire nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79820,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:20","title_en":"Study Note: Ieremia 10:20","content_ro":"<p><strong>10:20<\/strong> Jeremiah’s beloved <em>home<\/em> community of Anathoth was destroyed; even the town’s <em>children<\/em> were taken into exile. The same was true of the entire nation.<\/p>","content_en":"<p><strong>10:20<\/strong> Jeremiah’s beloved <em>home<\/em> community of Anathoth was destroyed; even the town’s <em>children<\/em> were taken into exile. The same was true of the entire nation.<\/p>","summary_ro":"10:20 Jeremiah’s beloved home community of Anathoth was destroyed; even the town’s children were taken into exile. The same was true of the entire nation.","summary_en":"10:20 Jeremiah’s beloved home community of Anathoth was destroyed; even the town’s children were taken into exile. The same was true of the entire nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107446,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:20","title_en":"Study Note: Ieremia 10:20","content_ro":"<p><strong>10:20<\/strong> Jeremiah’s beloved <em>home<\/em> community of Anathoth was destroyed; even the town’s <em>children<\/em> were taken into exile. The same was true of the entire nation.<\/p>","content_en":"<p><strong>10:20<\/strong> Jeremiah’s beloved <em>home<\/em> community of Anathoth was destroyed; even the town’s <em>children<\/em> were taken into exile. The same was true of the entire nation.<\/p>","summary_ro":"10:20 Jeremiah’s beloved home community of Anathoth was destroyed; even the town’s children were taken into exile. The same was true of the entire nation.","summary_en":"10:20 Jeremiah’s beloved home community of Anathoth was destroyed; even the town’s children were taken into exile. The same was true of the entire nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135072,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:20","title_en":"Study Note: Ieremia 10:20","content_ro":"<p><strong>10:20<\/strong> Jeremiah’s beloved <em>home<\/em> community of Anathoth was destroyed; even the town’s <em>children<\/em> were taken into exile. The same was true of the entire nation.<\/p>","content_en":"<p><strong>10:20<\/strong> Jeremiah’s beloved <em>home<\/em> community of Anathoth was destroyed; even the town’s <em>children<\/em> were taken into exile. The same was true of the entire nation.<\/p>","summary_ro":"10:20 Jeremiah’s beloved home community of Anathoth was destroyed; even the town’s children were taken into exile. The same was true of the entire nation.","summary_en":"10:20 Jeremiah’s beloved home community of Anathoth was destroyed; even the town’s children were taken into exile. The same was true of the entire nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":34988,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shepherd","title_en":"Shepherd","content_ro":"<h3>SHEPHERD<\/h3>\n<p>One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4).<\/p>\n<p>The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:20). The analogy of the shepherd and the flock finds rich expression in Psalm 23, Ezekiel 34, and John 10. God was the Shepherd of Israel (Gn 49:24; Pss 23:1; 80:1; Is 40:11). When unfaithful shepherds failed Israel, God intervened and appointed his servant David as a faithful shepherd over them (Ez 34:11-16, 23-24).<\/p>\n<p>The NT imagery comes from an OT and Palestinian background. In the Jewish economy, the shepherd who tended a flock of sheep or goats held a responsible position. Great flocks had to be moved from place to place, and it was necessary that they be guarded from wild animals and robbers. Because of the fundamental role of shepherding in the ancient world, the word “shepherd” became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This imagery formed the background for the OT, where the same usage is found. God is pictured as the shepherd of Israel, concerned for every aspect of his people’s welfare. Rulers and leaders of the people are often referred to as shepherds (Nm 27:17; 1 Kgs 22:17; Jer 10:21; 12:10; 22:22; 23:1-2).<\/p>\n<p>By the time of Jeremiah, “shepherd” began to be used as a title for the coming Messiah. God himself would provide for his flock (Jer 23:3; 31:10; Ez 34:11-22) and promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). He explicitly promised that he would be their God and would set the messianic Son of David as shepherd over them (Ez 34:23-24). In the NT Jesus referred to himself as the promised messianic Shepherd (Mt 10:16; 25:32; Mk 14:27; Jn 10:1-30; cf. Heb 13:20; 1 Pt 2:25). Ephesians 4:11 speaks of leaders of the church as shepherds or pastors, and this usage continued in the early church and down until the present day. Paul said they are special people given to the church by God to care for God’s people as a shepherd does his sheep, leading and teaching them in the ways of God. Peter also spoke of the leaders as shepherds; he encouraged them to remain faithful shepherds until the time that the Chief Shepherd, Jesus Christ, appeared (1 Pt 5:1-4).<\/p>","content_en":"<h3>SHEPHERD<\/h3>\n<p>One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4).<\/p>\n<p>The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:20). The analogy of the shepherd and the flock finds rich expression in Psalm 23, Ezekiel 34, and John 10. God was the Shepherd of Israel (Gn 49:24; Pss 23:1; 80:1; Is 40:11). When unfaithful shepherds failed Israel, God intervened and appointed his servant David as a faithful shepherd over them (Ez 34:11-16, 23-24).<\/p>\n<p>The NT imagery comes from an OT and Palestinian background. In the Jewish economy, the shepherd who tended a flock of sheep or goats held a responsible position. Great flocks had to be moved from place to place, and it was necessary that they be guarded from wild animals and robbers. Because of the fundamental role of shepherding in the ancient world, the word “shepherd” became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This imagery formed the background for the OT, where the same usage is found. God is pictured as the shepherd of Israel, concerned for every aspect of his people’s welfare. Rulers and leaders of the people are often referred to as shepherds (Nm 27:17; 1 Kgs 22:17; Jer 10:21; 12:10; 22:22; 23:1-2).<\/p>\n<p>By the time of Jeremiah, “shepherd” began to be used as a title for the coming Messiah. God himself would provide for his flock (Jer 23:3; 31:10; Ez 34:11-22) and promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). He explicitly promised that he would be their God and would set the messianic Son of David as shepherd over them (Ez 34:23-24). In the NT Jesus referred to himself as the promised messianic Shepherd (Mt 10:16; 25:32; Mk 14:27; Jn 10:1-30; cf. Heb 13:20; 1 Pt 2:25). Ephesians 4:11 speaks of leaders of the church as shepherds or pastors, and this usage continued in the early church and down until the present day. Paul said they are special people given to the church by God to care for God’s people as a shepherd does his sheep, leading and teaching them in the ways of God. Peter also spoke of the leaders as shepherds; he encouraged them to remain faithful shepherds until the time that the Chief Shepherd, Jesus Christ, appeared (1 Pt 5:1-4).<\/p>","summary_ro":"SHEPHERD One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4). The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:...","summary_en":"SHEPHERD One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4). The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52195,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:21","title_en":"Study Note: Ieremia 10:21","content_ro":"<p><strong>10:21<\/strong> The <em>shepherds<\/em> (priests and prophets; see 5:29-31) had turned their backs on the<em> wisdom from the<\/em> <span>Lord<\/span> that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.<\/p>","content_en":"<p><strong>10:21<\/strong> The <em>shepherds<\/em> (priests and prophets; see 5:29-31) had turned their backs on the<em> wisdom from the<\/em> <span>Lord<\/span> that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.<\/p>","summary_ro":"10:21 The shepherds (priests and prophets; see 5:29-31) had turned their backs on the wisdom from the Lord that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.","summary_en":"10:21 The shepherds (priests and prophets; see 5:29-31) had turned their backs on the wisdom from the Lord that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79821,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:21","title_en":"Study Note: Ieremia 10:21","content_ro":"<p><strong>10:21<\/strong> The <em>shepherds<\/em> (priests and prophets; see 5:29-31) had turned their backs on the<em> wisdom from the<\/em> <span>Lord<\/span> that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.<\/p>","content_en":"<p><strong>10:21<\/strong> The <em>shepherds<\/em> (priests and prophets; see 5:29-31) had turned their backs on the<em> wisdom from the<\/em> <span>Lord<\/span> that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.<\/p>","summary_ro":"10:21 The shepherds (priests and prophets; see 5:29-31) had turned their backs on the wisdom from the Lord that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.","summary_en":"10:21 The shepherds (priests and prophets; see 5:29-31) had turned their backs on the wisdom from the Lord that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107447,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:21","title_en":"Study Note: Ieremia 10:21","content_ro":"<p><strong>10:21<\/strong> The <em>shepherds<\/em> (priests and prophets; see 5:29-31) had turned their backs on the<em> wisdom from the<\/em> <span>Lord<\/span> that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.<\/p>","content_en":"<p><strong>10:21<\/strong> The <em>shepherds<\/em> (priests and prophets; see 5:29-31) had turned their backs on the<em> wisdom from the<\/em> <span>Lord<\/span> that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.<\/p>","summary_ro":"10:21 The shepherds (priests and prophets; see 5:29-31) had turned their backs on the wisdom from the Lord that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.","summary_en":"10:21 The shepherds (priests and prophets; see 5:29-31) had turned their backs on the wisdom from the Lord that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135073,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:21","title_en":"Study Note: Ieremia 10:21","content_ro":"<p><strong>10:21<\/strong> The <em>shepherds<\/em> (priests and prophets; see 5:29-31) had turned their backs on the<em> wisdom from the<\/em> <span>Lord<\/span> that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.<\/p>","content_en":"<p><strong>10:21<\/strong> The <em>shepherds<\/em> (priests and prophets; see 5:29-31) had turned their backs on the<em> wisdom from the<\/em> <span>Lord<\/span> that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.<\/p>","summary_ro":"10:21 The shepherds (priests and prophets; see 5:29-31) had turned their backs on the wisdom from the Lord that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.","summary_en":"10:21 The shepherds (priests and prophets; see 5:29-31) had turned their backs on the wisdom from the Lord that had been preserved in priestly memory and in the prophetic messages, both verbal and written. The divine decree predicted the utter failure of these leaders, as well as the resultant scattering of the people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62724,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90350,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117976,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145602,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":52196,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:22","title_en":"Study Note: Ieremia 10:22","content_ro":"<p><strong>10:22<\/strong> The invading <em>armies<\/em> would reduce every town to rubble, and <em>jackals<\/em> (wild dogs) would make their dens in the tumbled ruins.<\/p>","content_en":"<p><strong>10:22<\/strong> The invading <em>armies<\/em> would reduce every town to rubble, and <em>jackals<\/em> (wild dogs) would make their dens in the tumbled ruins.<\/p>","summary_ro":"10:22 The invading armies would reduce every town to rubble, and jackals (wild dogs) would make their dens in the tumbled ruins.","summary_en":"10:22 The invading armies would reduce every town to rubble, and jackals (wild dogs) would make their dens in the tumbled ruins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79822,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:22","title_en":"Study Note: Ieremia 10:22","content_ro":"<p><strong>10:22<\/strong> The invading <em>armies<\/em> would reduce every town to rubble, and <em>jackals<\/em> (wild dogs) would make their dens in the tumbled ruins.<\/p>","content_en":"<p><strong>10:22<\/strong> The invading <em>armies<\/em> would reduce every town to rubble, and <em>jackals<\/em> (wild dogs) would make their dens in the tumbled ruins.<\/p>","summary_ro":"10:22 The invading armies would reduce every town to rubble, and jackals (wild dogs) would make their dens in the tumbled ruins.","summary_en":"10:22 The invading armies would reduce every town to rubble, and jackals (wild dogs) would make their dens in the tumbled ruins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107448,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:22","title_en":"Study Note: Ieremia 10:22","content_ro":"<p><strong>10:22<\/strong> The invading <em>armies<\/em> would reduce every town to rubble, and <em>jackals<\/em> (wild dogs) would make their dens in the tumbled ruins.<\/p>","content_en":"<p><strong>10:22<\/strong> The invading <em>armies<\/em> would reduce every town to rubble, and <em>jackals<\/em> (wild dogs) would make their dens in the tumbled ruins.<\/p>","summary_ro":"10:22 The invading armies would reduce every town to rubble, and jackals (wild dogs) would make their dens in the tumbled ruins.","summary_en":"10:22 The invading armies would reduce every town to rubble, and jackals (wild dogs) would make their dens in the tumbled ruins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135074,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:22","title_en":"Study Note: Ieremia 10:22","content_ro":"<p><strong>10:22<\/strong> The invading <em>armies<\/em> would reduce every town to rubble, and <em>jackals<\/em> (wild dogs) would make their dens in the tumbled ruins.<\/p>","content_en":"<p><strong>10:22<\/strong> The invading <em>armies<\/em> would reduce every town to rubble, and <em>jackals<\/em> (wild dogs) would make their dens in the tumbled ruins.<\/p>","summary_ro":"10:22 The invading armies would reduce every town to rubble, and jackals (wild dogs) would make their dens in the tumbled ruins.","summary_en":"10:22 The invading armies would reduce every town to rubble, and jackals (wild dogs) would make their dens in the tumbled ruins.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":31130,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prayer","title_en":"Prayer","content_ro":"<h3>PRAYER<\/h3>\n<p>The addressing and petitioning of God. Prayer to a god or gods is a feature of many, if not all, religions, but here attention will be restricted to the biblical teaching and some of its implications. A classic definition of Christian prayer is “an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies” (Westminster Shorter Catechism). Christian prayer is the end product of a long process of change and development in God’s relation to people, as a survey of the biblical data shows.<\/p>\n<p class=\"h2\" id=\"PrayerintheOldTestament\">Prayer in the Old Testament<\/p>\n<p>Newly created humans, made for fellowship with God, lived in close communion with him. Sin broke this intimate, direct relationship. Nevertheless, when the Lord formed his covenant with Abraham (Gn 15), the relationship between the covenant partners was open again. Abraham’s prayer for Sodom and Gomorrah (ch 18) is a striking combination of boldness and persistence and is a recognition of his own smallness and inferiority compared to God. The same could be said about Jacob’s wrestling with the angel at Peniel (ch 32). But boldness and directness are not to be confused with familiarity. Biblical prayer is characterized by the reality that there is a distance between the Creator and the creature due to human sin, bridged only by God’s grace. The basis of a person’s approach to God in prayer is never simply “man’s search for God” but God’s gracious initiative, the establishing of the covenant, and the promise of help and deliverance on the basis of that covenant. It is this covenant relationship that gives the <em>warrant<\/em> for prayer. Thus, in patriarchal times prayer was conjoined with sacrifice and obedience.<\/p>\n<p>The reestablishing of the national consciousness of Israel at the time of their deliverance from Egypt marks another phase in the biblical development. Moses was not only the political leader of Israel but also their divinely appointed mediator and intercessor with the Lord. Repeatedly he “pleads the name of the Lord” in the face of the human uncertainties of the wilderness journey and his own people’s unbelief and disobedience. Pleading the name of the Lord is not to be thought of as an incantation but as a reminder to God of who he has revealed himself to be. (God’s revelation of himself to Moses at the burning bush is fundamental to an understanding of this.) In this revelation of himself, God made promises to his people, and in prayer Moses held God to these promises. Moses was by no means the only intercessor. Aaron, Samuel, Solomon, and Hezekiah were among those who interceded for the people.<\/p>\n<p>With the formation of the priesthood and the establishment of the ritual worship of the tabernacle and later the temple, the worship of God seems to be characterized by distance. There is little indication that the people personally prayed to God, and—with the exception of Deuteronomy 26:1-15—there is nothing about prayer in all the instructions for worship given to the people. However, there is indication in the psalms that sacrifice and prayer would be coupled together (Pss 50:7-15; 55:14). Many of the psalms are remarkable for the way in which personal perplexities are acknowledged, leading to “arguments with God” and an ultimate resolution of the conflict (e.g., Ps 73).<\/p>\n<p>The prophets were men who prayed, and it seems that God’s Word came to them in prayer (Is 6:5-13; 37:1-4; Jer 11:20-23). Jeremiah’s ministry was characterized by times of conflict in prayer (Jer 18:19-23; 20:7-18) as well as more settled times of fellowship with God (10:23-25; 12:1-4; 14:7-9; 15:15-18). At the exile, with the establishment of the synagogue, corporate prayer became an element in Jewish worship. After the exile there was an emphasis on spontaneity in prayer and on the need for devotion to be more than mechanical and routine (Neh 2:4; 4:4, 9).<\/p>\n<p class=\"h2\" id=\"PrayerintheNewTestament\">Prayer in the New Testament<\/p>\n<p>The NT’s teaching on prayer is dominated by Christ’s own example and teaching. His dependence on his Father in his mediatorial work expresses itself in repeated prayer, culminating in his High Priestly prayer (Jn 17) and the agony of Gethsemane with the prayer from the cross. His teaching on prayer, particularly in the Sermon on the Mount, is to be understood as contrasting with the Jewish practices at that time, not with OT ideals. Prayer is an expression of sincere desire. It is not to inform God of matters that he would otherwise be ignorant of, and the validity of prayer is not affected by length or repetitiveness. Private prayer is to be discreet and secret (Mt 6:5-15).<\/p>\n<p>The parables are another important source of Christ’s teaching, emphasizing persistence in prayer (Lk 18:1-8), simplicity and humility (vv 10-14), and tenacity (11:5-8). A third source of teaching is the Lord’s Prayer. Once again there is the blend of directness (“Our Father”) and distance (“who art in heaven. Hallowed be thy name”). The requests given in the Lord’s Prayer are concerned first with God, his kingdom and his glory, and then with the disciples’ needs for forgiveness and for daily support and deliverance. Occasionally, it seems from our Lord’s teaching that anything that is prayed for will, without restriction, be granted. But such teaching ought to be understood in the light of Christ’s overall teaching about prayer (“Thy kingdom come. Thy will be done in earth, as it is in heaven”).<\/p>\n<p>Christ stated that when the Holy Spirit, the Comforter, came, the disciples would pray to the Father in the name of Christ (Jn 16:23-25). Accordingly, we find that after the coming of the Spirit on the day of Pentecost, the early church is characterized by prayer (Acts 2:42) under the leadership of the apostles (6:4). The church praises God for the gift of his Son and his Spirit, and petitions God in times of difficulty (4:24; 12:5, 12).<\/p>\n<p>It is in Paul’s writings that the theology of prayer is most fully developed. The NT believer is a son, not only a servant. The Spirit who, as a result of Christ’s triumph, has come to the church is the Spirit of adoption, enabling the Christian to come to God as his Father, with all his needs. Prominent among these needs, in the mind of the apostle, are a deepening of faith in Christ, love for God, and a growing appreciation of God’s love in turn (Eph 3:14-19). Prayer is a part of the Christian’s armor against satanic attack (6:18), the effective ministry of the Word of God depends on the prayers of God’s people (vv 18-19), and the Christian is encouraged to pray for all sorts of things, with thanksgiving (Phil 4:6), and so to be free from anxiety. Paul’s own example in prayer is as instructive as the teaching he gives.<\/p>\n<p>The Christian’s prayer is rooted, objectively, in Christ’s intercession; subjectively, in the enabling of the Holy Spirit. The church is a kingdom of priests, offering spiritual sacrifices of praise and thanksgiving (Heb 13:15; 1 Pt 2:5), but Christ is the “great High Priest.” This thought is developed fully in Hebrews. Because of Christ’s human sympathy, the power of his intercessory work (i.e., the triumph of his atonement), and his superiority over the old Aaronic priesthood, the church is encouraged to come to God boldly, to find grace when it is needed (Heb 4:14-16; 9:24; 10:19-23). Nowhere in either the OT or NT is there any encouragement to pray to individuals other than God. Nowhere in Scripture is it suggested that there is any other mediator between God and men except Christ (1 Tm 2:5).<\/p>\n<p class=\"h2\" id=\"TheElementsofPrayer\">The Elements of Prayer<\/p>\n<p>Although prayer is, typically, an unself-conscious activity in which the person praying devotes himself to God, it is possible to distinguish various elements in prayer, as will be apparent from the discussion of the biblical data. <em>Praise<\/em> involves the recognition of who God is and what he does. It is “giving God the glory,” not in the sense of adding to his glory, which would be impossible, but of willingly (and where appropriate, publicly) recognizing God as God. Typical expressions of such praise are to be found in the psalms (Pss 148; 150). When the recognition of God’s goodness is in respect to what he has done for the one who prays, or for others, then the prayer is one of <em>thanksgiving,<\/em> for life itself, for the use and beauty of the physical universe, for Christ and his benefits (see 2 Cor 9:15), and for specific answers to prayer. <em>Confession<\/em> of sin recognizes the holiness of God and his supreme moral authority, together with the personal responsibility of the one making the confession. Confession thus involves the vindicating or justifying of God and an explicit and unreserved recognition of sin, both as it takes its rise in sinful motives and dispositions and as it finds outward expression. Psalm 51, David’s confession of sin regarding Bathsheba, is the classic biblical instance of a prayer of confession. <em>Petition<\/em> can be thought of as it concerns the one praying, and also as it concerns others, when it is <em>intercession.<\/em> Scripture never regards prayer for oneself as sinful or ethically improper, as can be seen from the pattern of prayer given in the Lord’s Prayer. Prayer for others is an obvious expression of love for one’s neighbor, which is fundamental to biblical ethics.<\/p>\n<p><em>See also<\/em> Lord’s Prayer, The; Praise; Worship.<\/p>","content_en":"<h3>PRAYER<\/h3>\n<p>The addressing and petitioning of God. Prayer to a god or gods is a feature of many, if not all, religions, but here attention will be restricted to the biblical teaching and some of its implications. A classic definition of Christian prayer is “an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies” (Westminster Shorter Catechism). Christian prayer is the end product of a long process of change and development in God’s relation to people, as a survey of the biblical data shows.<\/p>\n<p class=\"h2\" id=\"PrayerintheOldTestament\">Prayer in the Old Testament<\/p>\n<p>Newly created humans, made for fellowship with God, lived in close communion with him. Sin broke this intimate, direct relationship. Nevertheless, when the Lord formed his covenant with Abraham (Gn 15), the relationship between the covenant partners was open again. Abraham’s prayer for Sodom and Gomorrah (ch 18) is a striking combination of boldness and persistence and is a recognition of his own smallness and inferiority compared to God. The same could be said about Jacob’s wrestling with the angel at Peniel (ch 32). But boldness and directness are not to be confused with familiarity. Biblical prayer is characterized by the reality that there is a distance between the Creator and the creature due to human sin, bridged only by God’s grace. The basis of a person’s approach to God in prayer is never simply “man’s search for God” but God’s gracious initiative, the establishing of the covenant, and the promise of help and deliverance on the basis of that covenant. It is this covenant relationship that gives the <em>warrant<\/em> for prayer. Thus, in patriarchal times prayer was conjoined with sacrifice and obedience.<\/p>\n<p>The reestablishing of the national consciousness of Israel at the time of their deliverance from Egypt marks another phase in the biblical development. Moses was not only the political leader of Israel but also their divinely appointed mediator and intercessor with the Lord. Repeatedly he “pleads the name of the Lord” in the face of the human uncertainties of the wilderness journey and his own people’s unbelief and disobedience. Pleading the name of the Lord is not to be thought of as an incantation but as a reminder to God of who he has revealed himself to be. (God’s revelation of himself to Moses at the burning bush is fundamental to an understanding of this.) In this revelation of himself, God made promises to his people, and in prayer Moses held God to these promises. Moses was by no means the only intercessor. Aaron, Samuel, Solomon, and Hezekiah were among those who interceded for the people.<\/p>\n<p>With the formation of the priesthood and the establishment of the ritual worship of the tabernacle and later the temple, the worship of God seems to be characterized by distance. There is little indication that the people personally prayed to God, and—with the exception of Deuteronomy 26:1-15—there is nothing about prayer in all the instructions for worship given to the people. However, there is indication in the psalms that sacrifice and prayer would be coupled together (Pss 50:7-15; 55:14). Many of the psalms are remarkable for the way in which personal perplexities are acknowledged, leading to “arguments with God” and an ultimate resolution of the conflict (e.g., Ps 73).<\/p>\n<p>The prophets were men who prayed, and it seems that God’s Word came to them in prayer (Is 6:5-13; 37:1-4; Jer 11:20-23). Jeremiah’s ministry was characterized by times of conflict in prayer (Jer 18:19-23; 20:7-18) as well as more settled times of fellowship with God (10:23-25; 12:1-4; 14:7-9; 15:15-18). At the exile, with the establishment of the synagogue, corporate prayer became an element in Jewish worship. After the exile there was an emphasis on spontaneity in prayer and on the need for devotion to be more than mechanical and routine (Neh 2:4; 4:4, 9).<\/p>\n<p class=\"h2\" id=\"PrayerintheNewTestament\">Prayer in the New Testament<\/p>\n<p>The NT’s teaching on prayer is dominated by Christ’s own example and teaching. His dependence on his Father in his mediatorial work expresses itself in repeated prayer, culminating in his High Priestly prayer (Jn 17) and the agony of Gethsemane with the prayer from the cross. His teaching on prayer, particularly in the Sermon on the Mount, is to be understood as contrasting with the Jewish practices at that time, not with OT ideals. Prayer is an expression of sincere desire. It is not to inform God of matters that he would otherwise be ignorant of, and the validity of prayer is not affected by length or repetitiveness. Private prayer is to be discreet and secret (Mt 6:5-15).<\/p>\n<p>The parables are another important source of Christ’s teaching, emphasizing persistence in prayer (Lk 18:1-8), simplicity and humility (vv 10-14), and tenacity (11:5-8). A third source of teaching is the Lord’s Prayer. Once again there is the blend of directness (“Our Father”) and distance (“who art in heaven. Hallowed be thy name”). The requests given in the Lord’s Prayer are concerned first with God, his kingdom and his glory, and then with the disciples’ needs for forgiveness and for daily support and deliverance. Occasionally, it seems from our Lord’s teaching that anything that is prayed for will, without restriction, be granted. But such teaching ought to be understood in the light of Christ’s overall teaching about prayer (“Thy kingdom come. Thy will be done in earth, as it is in heaven”).<\/p>\n<p>Christ stated that when the Holy Spirit, the Comforter, came, the disciples would pray to the Father in the name of Christ (Jn 16:23-25). Accordingly, we find that after the coming of the Spirit on the day of Pentecost, the early church is characterized by prayer (Acts 2:42) under the leadership of the apostles (6:4). The church praises God for the gift of his Son and his Spirit, and petitions God in times of difficulty (4:24; 12:5, 12).<\/p>\n<p>It is in Paul’s writings that the theology of prayer is most fully developed. The NT believer is a son, not only a servant. The Spirit who, as a result of Christ’s triumph, has come to the church is the Spirit of adoption, enabling the Christian to come to God as his Father, with all his needs. Prominent among these needs, in the mind of the apostle, are a deepening of faith in Christ, love for God, and a growing appreciation of God’s love in turn (Eph 3:14-19). Prayer is a part of the Christian’s armor against satanic attack (6:18), the effective ministry of the Word of God depends on the prayers of God’s people (vv 18-19), and the Christian is encouraged to pray for all sorts of things, with thanksgiving (Phil 4:6), and so to be free from anxiety. Paul’s own example in prayer is as instructive as the teaching he gives.<\/p>\n<p>The Christian’s prayer is rooted, objectively, in Christ’s intercession; subjectively, in the enabling of the Holy Spirit. The church is a kingdom of priests, offering spiritual sacrifices of praise and thanksgiving (Heb 13:15; 1 Pt 2:5), but Christ is the “great High Priest.” This thought is developed fully in Hebrews. Because of Christ’s human sympathy, the power of his intercessory work (i.e., the triumph of his atonement), and his superiority over the old Aaronic priesthood, the church is encouraged to come to God boldly, to find grace when it is needed (Heb 4:14-16; 9:24; 10:19-23). Nowhere in either the OT or NT is there any encouragement to pray to individuals other than God. Nowhere in Scripture is it suggested that there is any other mediator between God and men except Christ (1 Tm 2:5).<\/p>\n<p class=\"h2\" id=\"TheElementsofPrayer\">The Elements of Prayer<\/p>\n<p>Although prayer is, typically, an unself-conscious activity in which the person praying devotes himself to God, it is possible to distinguish various elements in prayer, as will be apparent from the discussion of the biblical data. <em>Praise<\/em> involves the recognition of who God is and what he does. It is “giving God the glory,” not in the sense of adding to his glory, which would be impossible, but of willingly (and where appropriate, publicly) recognizing God as God. Typical expressions of such praise are to be found in the psalms (Pss 148; 150). When the recognition of God’s goodness is in respect to what he has done for the one who prays, or for others, then the prayer is one of <em>thanksgiving,<\/em> for life itself, for the use and beauty of the physical universe, for Christ and his benefits (see 2 Cor 9:15), and for specific answers to prayer. <em>Confession<\/em> of sin recognizes the holiness of God and his supreme moral authority, together with the personal responsibility of the one making the confession. Confession thus involves the vindicating or justifying of God and an explicit and unreserved recognition of sin, both as it takes its rise in sinful motives and dispositions and as it finds outward expression. Psalm 51, David’s confession of sin regarding Bathsheba, is the classic biblical instance of a prayer of confession. <em>Petition<\/em> can be thought of as it concerns the one praying, and also as it concerns others, when it is <em>intercession.<\/em> Scripture never regards prayer for oneself as sinful or ethically improper, as can be seen from the pattern of prayer given in the Lord’s Prayer. Prayer for others is an obvious expression of love for one’s neighbor, which is fundamental to biblical ethics.<\/p>\n<p><em>See also<\/em> Lord’s Prayer, The; Praise; Worship.<\/p>","summary_ro":"PRAYER The addressing and petitioning of God. Prayer to a god or gods is a feature of many, if not all, religions, but here attention will be restricted to the biblical teaching and some of its implications. A classic definition of Christian prayer is “an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies” (Westminster Shorter Catechism). Christian prayer is the end product of a ...","summary_en":"PRAYER The addressing and petitioning of God. Prayer to a god or gods is a feature of many, if not all, religions, but here attention will be restricted to the biblical teaching and some of its implications. A classic definition of Christian prayer is “an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies” (Westminster Shorter Catechism). Christian prayer is the end product of a ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52197,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:23","title_en":"Study Note: Ieremia 10:23","content_ro":"<p><strong>10:23-25<\/strong> Jeremiah wanted the Lord to <em>pour out<\/em> his <em>wrath<\/em><em>,<\/em> not simply on Judah, but on <em>the nations<\/em> who <em>devoured your people Israel<\/em><em>;<\/em> cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a <em>desolate wilderness<\/em>. Jer 10:25 is a quotation from Ps 79:6-7.<\/p>","content_en":"<p><strong>10:23-25<\/strong> Jeremiah wanted the Lord to <em>pour out<\/em> his <em>wrath<\/em><em>,<\/em> not simply on Judah, but on <em>the nations<\/em> who <em>devoured your people Israel<\/em><em>;<\/em> cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a <em>desolate wilderness<\/em>. Jer 10:25 is a quotation from Ps 79:6-7.<\/p>","summary_ro":"10:23-25 Jeremiah wanted the Lord to pour out his wrath, not simply on Judah, but on the nations who devoured your people Israel; cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a desolate wilderness. Jer 10:25 is a quotation from Ps 79:6-7.","summary_en":"10:23-25 Jeremiah wanted the Lord to pour out his wrath, not simply on Judah, but on the nations who devoured your people Israel; cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a desolate wilderness. Jer 10:25 is a quotation from Ps 79:6-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79823,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:23","title_en":"Study Note: Ieremia 10:23","content_ro":"<p><strong>10:23-25<\/strong> Jeremiah wanted the Lord to <em>pour out<\/em> his <em>wrath<\/em><em>,<\/em> not simply on Judah, but on <em>the nations<\/em> who <em>devoured your people Israel<\/em><em>;<\/em> cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a <em>desolate wilderness<\/em>. Jer 10:25 is a quotation from Ps 79:6-7.<\/p>","content_en":"<p><strong>10:23-25<\/strong> Jeremiah wanted the Lord to <em>pour out<\/em> his <em>wrath<\/em><em>,<\/em> not simply on Judah, but on <em>the nations<\/em> who <em>devoured your people Israel<\/em><em>;<\/em> cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a <em>desolate wilderness<\/em>. Jer 10:25 is a quotation from Ps 79:6-7.<\/p>","summary_ro":"10:23-25 Jeremiah wanted the Lord to pour out his wrath, not simply on Judah, but on the nations who devoured your people Israel; cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a desolate wilderness. Jer 10:25 is a quotation from Ps 79:6-7.","summary_en":"10:23-25 Jeremiah wanted the Lord to pour out his wrath, not simply on Judah, but on the nations who devoured your people Israel; cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a desolate wilderness. Jer 10:25 is a quotation from Ps 79:6-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107449,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:23","title_en":"Study Note: Ieremia 10:23","content_ro":"<p><strong>10:23-25<\/strong> Jeremiah wanted the Lord to <em>pour out<\/em> his <em>wrath<\/em><em>,<\/em> not simply on Judah, but on <em>the nations<\/em> who <em>devoured your people Israel<\/em><em>;<\/em> cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a <em>desolate wilderness<\/em>. Jer 10:25 is a quotation from Ps 79:6-7.<\/p>","content_en":"<p><strong>10:23-25<\/strong> Jeremiah wanted the Lord to <em>pour out<\/em> his <em>wrath<\/em><em>,<\/em> not simply on Judah, but on <em>the nations<\/em> who <em>devoured your people Israel<\/em><em>;<\/em> cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a <em>desolate wilderness<\/em>. Jer 10:25 is a quotation from Ps 79:6-7.<\/p>","summary_ro":"10:23-25 Jeremiah wanted the Lord to pour out his wrath, not simply on Judah, but on the nations who devoured your people Israel; cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a desolate wilderness. Jer 10:25 is a quotation from Ps 79:6-7.","summary_en":"10:23-25 Jeremiah wanted the Lord to pour out his wrath, not simply on Judah, but on the nations who devoured your people Israel; cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a desolate wilderness. Jer 10:25 is a quotation from Ps 79:6-7.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135075,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 10:23","title_en":"Study Note: Ieremia 10:23","content_ro":"<p><strong>10:23-25<\/strong> Jeremiah wanted the Lord to <em>pour out<\/em> his <em>wrath<\/em><em>,<\/em> not simply on Judah, but on <em>the nations<\/em> who <em>devoured your people Israel<\/em><em>;<\/em> cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a <em>desolate wilderness<\/em>. Jer 10:25 is a quotation from Ps 79:6-7.<\/p>","content_en":"<p><strong>10:23-25<\/strong> Jeremiah wanted the Lord to <em>pour out<\/em> his <em>wrath<\/em><em>,<\/em> not simply on Judah, but on <em>the nations<\/em> who <em>devoured your people Israel<\/em><em>;<\/em> cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a <em>desolate wilderness<\/em>. Jer 10:25 is a quotation from Ps 79:6-7.<\/p>","summary_ro":"10:23-25 Jeremiah wanted the Lord to pour out his wrath, not simply on Judah, but on the nations who devoured your people Israel; cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a desolate wilderness. Jer 10:25 is a quotation from Ps 79:6-7.","summary_en":"10:23-25 Jeremiah wanted the Lord to pour out his wrath, not simply on Judah, but on the nations who devoured your people Israel; cp. Isa 26:9-11; Hab 1:17. These other kingdoms had gone so far in their brutality that the countryside was a desolate wilderness. Jer 10:25 is a quotation from Ps 79:6-7.","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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Ieremia 10
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