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{"verseMap":{"1":[{"id":41914,"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":69540,"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":97166,"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":124792,"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":3368,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baal (Idol)","title_en":"Baal (Idol)","content_ro":"<h3>BAAL (I<span>dol<\/span>)<\/h3>\n<p>Name of the most prominent Canaanite deity. As the god of fertility in the Canaanite pantheon (roster of gods), Baal’s sphere of influence included agriculture, animal husbandry, and human sexuality. The word Baal occurs in the OT in combination with other terms, such as place-names (Baal-peor, Hos 9:10; Baal-hermon, Jgs 3:3), or with other adjuncts as in Baal-berith (Baal of the covenant, Jgs 8:33). Use of the name in connection with a local place-name may indicate a local cult of Baal worship.<\/p>\n<p>Baal worship became prominent in the northern kingdom of Israel during the days of King Ahab (ninth century <span>BC<\/span>) when he married Jezebel of Tyre, a city in Phoenicia (1 Kgs 16:29-33; 18:19-40). It later infiltrated the kingdom of Judah when Athaliah, daughter of Ahab and Jezebel, married King Jehoram of Judah (2 Kgs 8:17-18, 24-26). Places for worship of Baal were often high places in the hills consisting of an altar and a sacred tree, stone, or pillar (2 Kgs 23:5). The predominantly urban Phoenicians built temples to Baal; while Athaliah was queen of Judah, even Jerusalem had one (2 Chr 23:12-17).<\/p>\n<p>In the Ugaritic epic material, Baal is pictured as descending into the netherworld, the domain of the god Mot. That descent was evidently part of a cycle intended to coincide with the cycle of seasons. In order to bring Baal up from the realm of Mot and thus ensure initiation of the fertile rainy season, the Canaanites engaged in orgiastic worship that included human sacrifice as well as sexual rites (Jer 7:31; 19:4-6). Sacred prostitutes evidently participated in the autumnal religious ritual. The worship of Baal was strongly condemned in the OT (Jgs 2:12-14; 3:7-8; Jer 19).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion.<\/p>","content_en":"<h3>BAAL (I<span>dol<\/span>)<\/h3>\n<p>Name of the most prominent Canaanite deity. As the god of fertility in the Canaanite pantheon (roster of gods), Baal’s sphere of influence included agriculture, animal husbandry, and human sexuality. The word Baal occurs in the OT in combination with other terms, such as place-names (Baal-peor, Hos 9:10; Baal-hermon, Jgs 3:3), or with other adjuncts as in Baal-berith (Baal of the covenant, Jgs 8:33). Use of the name in connection with a local place-name may indicate a local cult of Baal worship.<\/p>\n<p>Baal worship became prominent in the northern kingdom of Israel during the days of King Ahab (ninth century <span>BC<\/span>) when he married Jezebel of Tyre, a city in Phoenicia (1 Kgs 16:29-33; 18:19-40). It later infiltrated the kingdom of Judah when Athaliah, daughter of Ahab and Jezebel, married King Jehoram of Judah (2 Kgs 8:17-18, 24-26). Places for worship of Baal were often high places in the hills consisting of an altar and a sacred tree, stone, or pillar (2 Kgs 23:5). The predominantly urban Phoenicians built temples to Baal; while Athaliah was queen of Judah, even Jerusalem had one (2 Chr 23:12-17).<\/p>\n<p>In the Ugaritic epic material, Baal is pictured as descending into the netherworld, the domain of the god Mot. That descent was evidently part of a cycle intended to coincide with the cycle of seasons. In order to bring Baal up from the realm of Mot and thus ensure initiation of the fertile rainy season, the Canaanites engaged in orgiastic worship that included human sacrifice as well as sexual rites (Jer 7:31; 19:4-6). Sacred prostitutes evidently participated in the autumnal religious ritual. The worship of Baal was strongly condemned in the OT (Jgs 2:12-14; 3:7-8; Jer 19).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion.<\/p>","summary_ro":"BAAL (Idol) Name of the most prominent Canaanite deity. As the god of fertility in the Canaanite pantheon (roster of gods), Baal’s sphere of influence included agriculture, animal husbandry, and human sexuality. The word Baal occurs in the OT in combination with other terms, such as place-names (Baal-peor, Hos 9:10; Baal-hermon, Jgs 3:3), or with other adjuncts as in Baal-berith (Baal of the covenant, Jgs 8:33). Use of the name in connection with a local place-name may indicate a local cult o...","summary_en":"BAAL (Idol) Name of the most prominent Canaanite deity. As the god of fertility in the Canaanite pantheon (roster of gods), Baal’s sphere of influence included agriculture, animal husbandry, and human sexuality. The word Baal occurs in the OT in combination with other terms, such as place-names (Baal-peor, Hos 9:10; Baal-hermon, Jgs 3:3), or with other adjuncts as in Baal-berith (Baal of the covenant, Jgs 8:33). Use of the name in connection with a local place-name may indicate a local cult o...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19039,"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":31723,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophetess Prophet","title_en":"Prophetess Prophet","content_ro":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","content_en":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","summary_ro":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","summary_en":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52334,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:1","title_en":"Study Note: Ieremia 19:1","content_ro":"<p><strong>19:1-15<\/strong> Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.<\/p>","content_en":"<p><strong>19:1-15<\/strong> Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.<\/p>","summary_ro":"19:1-15 Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.","summary_en":"19:1-15 Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79960,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:1","title_en":"Study Note: Ieremia 19:1","content_ro":"<p><strong>19:1-15<\/strong> Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.<\/p>","content_en":"<p><strong>19:1-15<\/strong> Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.<\/p>","summary_ro":"19:1-15 Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.","summary_en":"19:1-15 Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107586,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:1","title_en":"Study Note: Ieremia 19:1","content_ro":"<p><strong>19:1-15<\/strong> Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.<\/p>","content_en":"<p><strong>19:1-15<\/strong> Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.<\/p>","summary_ro":"19:1-15 Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.","summary_en":"19:1-15 Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135212,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:1","title_en":"Study Note: Ieremia 19:1","content_ro":"<p><strong>19:1-15<\/strong> Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.<\/p>","content_en":"<p><strong>19:1-15<\/strong> Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.<\/p>","summary_ro":"19:1-15 Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.","summary_en":"19:1-15 Jeremiah acted out another parable (see 13:1-14) that demonstrated to the leaders of Judah that the Lord would utterly destroy their idolatrous and murderous nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64252,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Collapse of Culture","title_en":"The Collapse of Culture","content_ro":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","content_en":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","summary_ro":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","summary_en":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64376,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prophetic Sign Acts","title_en":"Prophetic Sign Acts","content_ro":"<h3>Prophetic Sign Acts<\/h3>\n<p>The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people <em>feel<\/em> the truth as much as <em>hear<\/em> it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these sign acts as a regular part of a prophet’s communication style.<\/p>\n<p>Ezekiel was required to act out his message more frequently than any other prophet, perhaps because he was communicating to a particularly hardened audience (Ezek 2:6-7). The sign acts reinforced the content of his message and underlined the depth of his personal commitment to it. For example, after he swallowed the word of God (2:8–3:3), Ezekiel embodied it for the exiles (3:4-9) in a series of judgment scenes (chs 4–6). This dramatic form of communication is difficult for even a hostile audience to ignore or forget.<\/p>\n<p>The ultimate sign act was performed by Jesus Christ on the cross (see Matt 27:32-54). There God visibly depicted his wrath against sin in the darkness, the earthquake, and the agony of the sinless one who was apparently abandoned by his Father. God also depicted his profound love for the world in that he would rather die than let his people go. The cross is a confrontational message of God’s love and wrath that is hard to ignore or forget.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 13:1-11; 19:1-15; 25:15; Ezek 2:6–3:3; 3:4-9; 4:1-17; 5:1–6:14; 12:1-28; 21:19-23; 24:1-14, 16-27; 37:15-28; Hos 1:2-9; 3:1-3; Matt 26:26-28; 27:45-54; Mark 6:11; 11:12-21; Luke 22:17-20; Rom 6:3-5; 1 Cor 10:16-17; 11:23-32<\/p>","content_en":"<h3>Prophetic Sign Acts<\/h3>\n<p>The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people <em>feel<\/em> the truth as much as <em>hear<\/em> it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these sign acts as a regular part of a prophet’s communication style.<\/p>\n<p>Ezekiel was required to act out his message more frequently than any other prophet, perhaps because he was communicating to a particularly hardened audience (Ezek 2:6-7). The sign acts reinforced the content of his message and underlined the depth of his personal commitment to it. For example, after he swallowed the word of God (2:8–3:3), Ezekiel embodied it for the exiles (3:4-9) in a series of judgment scenes (chs 4–6). This dramatic form of communication is difficult for even a hostile audience to ignore or forget.<\/p>\n<p>The ultimate sign act was performed by Jesus Christ on the cross (see Matt 27:32-54). There God visibly depicted his wrath against sin in the darkness, the earthquake, and the agony of the sinless one who was apparently abandoned by his Father. God also depicted his profound love for the world in that he would rather die than let his people go. The cross is a confrontational message of God’s love and wrath that is hard to ignore or forget.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 13:1-11; 19:1-15; 25:15; Ezek 2:6–3:3; 3:4-9; 4:1-17; 5:1–6:14; 12:1-28; 21:19-23; 24:1-14, 16-27; 37:15-28; Hos 1:2-9; 3:1-3; Matt 26:26-28; 27:45-54; Mark 6:11; 11:12-21; Luke 22:17-20; Rom 6:3-5; 1 Cor 10:16-17; 11:23-32<\/p>","summary_ro":"Prophetic Sign Acts The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people feel the truth as much as hear it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these ...","summary_en":"Prophetic Sign Acts The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people feel the truth as much as hear it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91878,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Collapse of Culture","title_en":"The Collapse of Culture","content_ro":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","content_en":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","summary_ro":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","summary_en":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92002,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prophetic Sign Acts","title_en":"Prophetic Sign Acts","content_ro":"<h3>Prophetic Sign Acts<\/h3>\n<p>The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people <em>feel<\/em> the truth as much as <em>hear<\/em> it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these sign acts as a regular part of a prophet’s communication style.<\/p>\n<p>Ezekiel was required to act out his message more frequently than any other prophet, perhaps because he was communicating to a particularly hardened audience (Ezek 2:6-7). The sign acts reinforced the content of his message and underlined the depth of his personal commitment to it. For example, after he swallowed the word of God (2:8–3:3), Ezekiel embodied it for the exiles (3:4-9) in a series of judgment scenes (chs 4–6). This dramatic form of communication is difficult for even a hostile audience to ignore or forget.<\/p>\n<p>The ultimate sign act was performed by Jesus Christ on the cross (see Matt 27:32-54). There God visibly depicted his wrath against sin in the darkness, the earthquake, and the agony of the sinless one who was apparently abandoned by his Father. God also depicted his profound love for the world in that he would rather die than let his people go. The cross is a confrontational message of God’s love and wrath that is hard to ignore or forget.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 13:1-11; 19:1-15; 25:15; Ezek 2:6–3:3; 3:4-9; 4:1-17; 5:1–6:14; 12:1-28; 21:19-23; 24:1-14, 16-27; 37:15-28; Hos 1:2-9; 3:1-3; Matt 26:26-28; 27:45-54; Mark 6:11; 11:12-21; Luke 22:17-20; Rom 6:3-5; 1 Cor 10:16-17; 11:23-32<\/p>","content_en":"<h3>Prophetic Sign Acts<\/h3>\n<p>The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people <em>feel<\/em> the truth as much as <em>hear<\/em> it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these sign acts as a regular part of a prophet’s communication style.<\/p>\n<p>Ezekiel was required to act out his message more frequently than any other prophet, perhaps because he was communicating to a particularly hardened audience (Ezek 2:6-7). The sign acts reinforced the content of his message and underlined the depth of his personal commitment to it. For example, after he swallowed the word of God (2:8–3:3), Ezekiel embodied it for the exiles (3:4-9) in a series of judgment scenes (chs 4–6). This dramatic form of communication is difficult for even a hostile audience to ignore or forget.<\/p>\n<p>The ultimate sign act was performed by Jesus Christ on the cross (see Matt 27:32-54). There God visibly depicted his wrath against sin in the darkness, the earthquake, and the agony of the sinless one who was apparently abandoned by his Father. God also depicted his profound love for the world in that he would rather die than let his people go. The cross is a confrontational message of God’s love and wrath that is hard to ignore or forget.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 13:1-11; 19:1-15; 25:15; Ezek 2:6–3:3; 3:4-9; 4:1-17; 5:1–6:14; 12:1-28; 21:19-23; 24:1-14, 16-27; 37:15-28; Hos 1:2-9; 3:1-3; Matt 26:26-28; 27:45-54; Mark 6:11; 11:12-21; Luke 22:17-20; Rom 6:3-5; 1 Cor 10:16-17; 11:23-32<\/p>","summary_ro":"Prophetic Sign Acts The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people feel the truth as much as hear it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these ...","summary_en":"Prophetic Sign Acts The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people feel the truth as much as hear it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119504,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Collapse of Culture","title_en":"The Collapse of Culture","content_ro":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","content_en":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","summary_ro":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","summary_en":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119628,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prophetic Sign Acts","title_en":"Prophetic Sign Acts","content_ro":"<h3>Prophetic Sign Acts<\/h3>\n<p>The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people <em>feel<\/em> the truth as much as <em>hear<\/em> it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these sign acts as a regular part of a prophet’s communication style.<\/p>\n<p>Ezekiel was required to act out his message more frequently than any other prophet, perhaps because he was communicating to a particularly hardened audience (Ezek 2:6-7). The sign acts reinforced the content of his message and underlined the depth of his personal commitment to it. For example, after he swallowed the word of God (2:8–3:3), Ezekiel embodied it for the exiles (3:4-9) in a series of judgment scenes (chs 4–6). This dramatic form of communication is difficult for even a hostile audience to ignore or forget.<\/p>\n<p>The ultimate sign act was performed by Jesus Christ on the cross (see Matt 27:32-54). There God visibly depicted his wrath against sin in the darkness, the earthquake, and the agony of the sinless one who was apparently abandoned by his Father. God also depicted his profound love for the world in that he would rather die than let his people go. The cross is a confrontational message of God’s love and wrath that is hard to ignore or forget.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 13:1-11; 19:1-15; 25:15; Ezek 2:6–3:3; 3:4-9; 4:1-17; 5:1–6:14; 12:1-28; 21:19-23; 24:1-14, 16-27; 37:15-28; Hos 1:2-9; 3:1-3; Matt 26:26-28; 27:45-54; Mark 6:11; 11:12-21; Luke 22:17-20; Rom 6:3-5; 1 Cor 10:16-17; 11:23-32<\/p>","content_en":"<h3>Prophetic Sign Acts<\/h3>\n<p>The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people <em>feel<\/em> the truth as much as <em>hear<\/em> it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these sign acts as a regular part of a prophet’s communication style.<\/p>\n<p>Ezekiel was required to act out his message more frequently than any other prophet, perhaps because he was communicating to a particularly hardened audience (Ezek 2:6-7). The sign acts reinforced the content of his message and underlined the depth of his personal commitment to it. For example, after he swallowed the word of God (2:8–3:3), Ezekiel embodied it for the exiles (3:4-9) in a series of judgment scenes (chs 4–6). This dramatic form of communication is difficult for even a hostile audience to ignore or forget.<\/p>\n<p>The ultimate sign act was performed by Jesus Christ on the cross (see Matt 27:32-54). There God visibly depicted his wrath against sin in the darkness, the earthquake, and the agony of the sinless one who was apparently abandoned by his Father. God also depicted his profound love for the world in that he would rather die than let his people go. The cross is a confrontational message of God’s love and wrath that is hard to ignore or forget.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 13:1-11; 19:1-15; 25:15; Ezek 2:6–3:3; 3:4-9; 4:1-17; 5:1–6:14; 12:1-28; 21:19-23; 24:1-14, 16-27; 37:15-28; Hos 1:2-9; 3:1-3; Matt 26:26-28; 27:45-54; Mark 6:11; 11:12-21; Luke 22:17-20; Rom 6:3-5; 1 Cor 10:16-17; 11:23-32<\/p>","summary_ro":"Prophetic Sign Acts The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people feel the truth as much as hear it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these ...","summary_en":"Prophetic Sign Acts The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people feel the truth as much as hear it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147130,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Collapse of Culture","title_en":"The Collapse of Culture","content_ro":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","content_en":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","summary_ro":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","summary_en":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147254,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prophetic Sign Acts","title_en":"Prophetic Sign Acts","content_ro":"<h3>Prophetic Sign Acts<\/h3>\n<p>The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people <em>feel<\/em> the truth as much as <em>hear<\/em> it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these sign acts as a regular part of a prophet’s communication style.<\/p>\n<p>Ezekiel was required to act out his message more frequently than any other prophet, perhaps because he was communicating to a particularly hardened audience (Ezek 2:6-7). The sign acts reinforced the content of his message and underlined the depth of his personal commitment to it. For example, after he swallowed the word of God (2:8–3:3), Ezekiel embodied it for the exiles (3:4-9) in a series of judgment scenes (chs 4–6). This dramatic form of communication is difficult for even a hostile audience to ignore or forget.<\/p>\n<p>The ultimate sign act was performed by Jesus Christ on the cross (see Matt 27:32-54). There God visibly depicted his wrath against sin in the darkness, the earthquake, and the agony of the sinless one who was apparently abandoned by his Father. God also depicted his profound love for the world in that he would rather die than let his people go. The cross is a confrontational message of God’s love and wrath that is hard to ignore or forget.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 13:1-11; 19:1-15; 25:15; Ezek 2:6–3:3; 3:4-9; 4:1-17; 5:1–6:14; 12:1-28; 21:19-23; 24:1-14, 16-27; 37:15-28; Hos 1:2-9; 3:1-3; Matt 26:26-28; 27:45-54; Mark 6:11; 11:12-21; Luke 22:17-20; Rom 6:3-5; 1 Cor 10:16-17; 11:23-32<\/p>","content_en":"<h3>Prophetic Sign Acts<\/h3>\n<p>The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people <em>feel<\/em> the truth as much as <em>hear<\/em> it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these sign acts as a regular part of a prophet’s communication style.<\/p>\n<p>Ezekiel was required to act out his message more frequently than any other prophet, perhaps because he was communicating to a particularly hardened audience (Ezek 2:6-7). The sign acts reinforced the content of his message and underlined the depth of his personal commitment to it. For example, after he swallowed the word of God (2:8–3:3), Ezekiel embodied it for the exiles (3:4-9) in a series of judgment scenes (chs 4–6). This dramatic form of communication is difficult for even a hostile audience to ignore or forget.<\/p>\n<p>The ultimate sign act was performed by Jesus Christ on the cross (see Matt 27:32-54). There God visibly depicted his wrath against sin in the darkness, the earthquake, and the agony of the sinless one who was apparently abandoned by his Father. God also depicted his profound love for the world in that he would rather die than let his people go. The cross is a confrontational message of God’s love and wrath that is hard to ignore or forget.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Jer 13:1-11; 19:1-15; 25:15; Ezek 2:6–3:3; 3:4-9; 4:1-17; 5:1–6:14; 12:1-28; 21:19-23; 24:1-14, 16-27; 37:15-28; Hos 1:2-9; 3:1-3; Matt 26:26-28; 27:45-54; Mark 6:11; 11:12-21; Luke 22:17-20; Rom 6:3-5; 1 Cor 10:16-17; 11:23-32<\/p>","summary_ro":"Prophetic Sign Acts The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people feel the truth as much as hear it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these ...","summary_en":"Prophetic Sign Acts The prophets of Israel occasionally communicated through sign acts, which were dramatic visual aids performed in public to increase the impact of the message and help people feel the truth as much as hear it. Their purpose was to present an unforgettable message. These acts were unusual, even outlandish—and not just from a modern perspective. Unlike modern readers, however (who might think that the prophet was psychologically disturbed), ancient observers understood these ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":30970,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Potsherd Gate","title_en":"Potsherd Gate","content_ro":"<h3>POTSHERD GATE<\/h3>\n<p>Gate in the south section of the preexilic Jerusalem wall. It led to the valley of Hinnom and to the Potter’s Field. Potters could dispose of sherds there, hence its name. The <span>kjv<\/span> (relating the term to the Hebrew word for sun) renders it “east gate” (Jer 19:2).<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","content_en":"<h3>POTSHERD GATE<\/h3>\n<p>Gate in the south section of the preexilic Jerusalem wall. It led to the valley of Hinnom and to the Potter’s Field. Potters could dispose of sherds there, hence its name. The <span>kjv<\/span> (relating the term to the Hebrew word for sun) renders it “east gate” (Jer 19:2).<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","summary_ro":"POTSHERD GATE Gate in the south section of the preexilic Jerusalem wall. It led to the valley of Hinnom and to the Potter’s Field. Potters could dispose of sherds there, hence its name. The kjv (relating the term to the Hebrew word for sun) renders it “east gate” (Jer 19:2). See also Jerusalem.","summary_en":"POTSHERD GATE Gate in the south section of the preexilic Jerusalem wall. It led to the valley of Hinnom and to the Potter’s Field. Potters could dispose of sherds there, hence its name. The kjv (relating the term to the Hebrew word for sun) renders it “east gate” (Jer 19:2). See also Jerusalem.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":3365,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baal (Idol)","title_en":"Baal (Idol)","content_ro":"<h3>BAAL (I<span>dol<\/span>)<\/h3>\n<p>Name of the most prominent Canaanite deity. As the god of fertility in the Canaanite pantheon (roster of gods), Baal’s sphere of influence included agriculture, animal husbandry, and human sexuality. The word Baal occurs in the OT in combination with other terms, such as place-names (Baal-peor, Hos 9:10; Baal-hermon, Jgs 3:3), or with other adjuncts as in Baal-berith (Baal of the covenant, Jgs 8:33). Use of the name in connection with a local place-name may indicate a local cult of Baal worship.<\/p>\n<p>Baal worship became prominent in the northern kingdom of Israel during the days of King Ahab (ninth century <span>BC<\/span>) when he married Jezebel of Tyre, a city in Phoenicia (1 Kgs 16:29-33; 18:19-40). It later infiltrated the kingdom of Judah when Athaliah, daughter of Ahab and Jezebel, married King Jehoram of Judah (2 Kgs 8:17-18, 24-26). Places for worship of Baal were often high places in the hills consisting of an altar and a sacred tree, stone, or pillar (2 Kgs 23:5). The predominantly urban Phoenicians built temples to Baal; while Athaliah was queen of Judah, even Jerusalem had one (2 Chr 23:12-17).<\/p>\n<p>In the Ugaritic epic material, Baal is pictured as descending into the netherworld, the domain of the god Mot. That descent was evidently part of a cycle intended to coincide with the cycle of seasons. In order to bring Baal up from the realm of Mot and thus ensure initiation of the fertile rainy season, the Canaanites engaged in orgiastic worship that included human sacrifice as well as sexual rites (Jer 7:31; 19:4-6). Sacred prostitutes evidently participated in the autumnal religious ritual. The worship of Baal was strongly condemned in the OT (Jgs 2:12-14; 3:7-8; Jer 19).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion.<\/p>","content_en":"<h3>BAAL (I<span>dol<\/span>)<\/h3>\n<p>Name of the most prominent Canaanite deity. As the god of fertility in the Canaanite pantheon (roster of gods), Baal’s sphere of influence included agriculture, animal husbandry, and human sexuality. The word Baal occurs in the OT in combination with other terms, such as place-names (Baal-peor, Hos 9:10; Baal-hermon, Jgs 3:3), or with other adjuncts as in Baal-berith (Baal of the covenant, Jgs 8:33). Use of the name in connection with a local place-name may indicate a local cult of Baal worship.<\/p>\n<p>Baal worship became prominent in the northern kingdom of Israel during the days of King Ahab (ninth century <span>BC<\/span>) when he married Jezebel of Tyre, a city in Phoenicia (1 Kgs 16:29-33; 18:19-40). It later infiltrated the kingdom of Judah when Athaliah, daughter of Ahab and Jezebel, married King Jehoram of Judah (2 Kgs 8:17-18, 24-26). Places for worship of Baal were often high places in the hills consisting of an altar and a sacred tree, stone, or pillar (2 Kgs 23:5). The predominantly urban Phoenicians built temples to Baal; while Athaliah was queen of Judah, even Jerusalem had one (2 Chr 23:12-17).<\/p>\n<p>In the Ugaritic epic material, Baal is pictured as descending into the netherworld, the domain of the god Mot. That descent was evidently part of a cycle intended to coincide with the cycle of seasons. In order to bring Baal up from the realm of Mot and thus ensure initiation of the fertile rainy season, the Canaanites engaged in orgiastic worship that included human sacrifice as well as sexual rites (Jer 7:31; 19:4-6). Sacred prostitutes evidently participated in the autumnal religious ritual. The worship of Baal was strongly condemned in the OT (Jgs 2:12-14; 3:7-8; Jer 19).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion.<\/p>","summary_ro":"BAAL (Idol) Name of the most prominent Canaanite deity. As the god of fertility in the Canaanite pantheon (roster of gods), Baal’s sphere of influence included agriculture, animal husbandry, and human sexuality. The word Baal occurs in the OT in combination with other terms, such as place-names (Baal-peor, Hos 9:10; Baal-hermon, Jgs 3:3), or with other adjuncts as in Baal-berith (Baal of the covenant, Jgs 8:33). Use of the name in connection with a local place-name may indicate a local cult o...","summary_en":"BAAL (Idol) Name of the most prominent Canaanite deity. As the god of fertility in the Canaanite pantheon (roster of gods), Baal’s sphere of influence included agriculture, animal husbandry, and human sexuality. The word Baal occurs in the OT in combination with other terms, such as place-names (Baal-peor, Hos 9:10; Baal-hermon, Jgs 3:3), or with other adjuncts as in Baal-berith (Baal of the covenant, Jgs 8:33). Use of the name in connection with a local place-name may indicate a local cult o...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52335,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:4","title_en":"Study Note: Ieremia 19:4","content_ro":"<p><strong>19:4-5<\/strong> <em>The people burn incense:<\/em> According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • <em>the blood of innocent children:<\/em> Child sacrifice was practiced in Baal worship, and sometimes by <em>the kings of Judah<\/em> (2 Kgs 17:17; Ps 106:37-38).<\/p>","content_en":"<p><strong>19:4-5<\/strong> <em>The people burn incense:<\/em> According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • <em>the blood of innocent children:<\/em> Child sacrifice was practiced in Baal worship, and sometimes by <em>the kings of Judah<\/em> (2 Kgs 17:17; Ps 106:37-38).<\/p>","summary_ro":"19:4-5 The people burn incense: According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • the blood of innocent children: Child sacrifice was practiced in Baal worship, and sometimes by the kings of Judah (2 Kgs 17:17; Ps 106:37-38).","summary_en":"19:4-5 The people burn incense: According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • the blood of innocent children: Child sacrifice was practiced in Baal worship, and sometimes by the kings of Judah (2 Kgs 17:17; Ps 106:37-38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79961,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:4","title_en":"Study Note: Ieremia 19:4","content_ro":"<p><strong>19:4-5<\/strong> <em>The people burn incense:<\/em> According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • <em>the blood of innocent children:<\/em> Child sacrifice was practiced in Baal worship, and sometimes by <em>the kings of Judah<\/em> (2 Kgs 17:17; Ps 106:37-38).<\/p>","content_en":"<p><strong>19:4-5<\/strong> <em>The people burn incense:<\/em> According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • <em>the blood of innocent children:<\/em> Child sacrifice was practiced in Baal worship, and sometimes by <em>the kings of Judah<\/em> (2 Kgs 17:17; Ps 106:37-38).<\/p>","summary_ro":"19:4-5 The people burn incense: According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • the blood of innocent children: Child sacrifice was practiced in Baal worship, and sometimes by the kings of Judah (2 Kgs 17:17; Ps 106:37-38).","summary_en":"19:4-5 The people burn incense: According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • the blood of innocent children: Child sacrifice was practiced in Baal worship, and sometimes by the kings of Judah (2 Kgs 17:17; Ps 106:37-38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107587,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:4","title_en":"Study Note: Ieremia 19:4","content_ro":"<p><strong>19:4-5<\/strong> <em>The people burn incense:<\/em> According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • <em>the blood of innocent children:<\/em> Child sacrifice was practiced in Baal worship, and sometimes by <em>the kings of Judah<\/em> (2 Kgs 17:17; Ps 106:37-38).<\/p>","content_en":"<p><strong>19:4-5<\/strong> <em>The people burn incense:<\/em> According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • <em>the blood of innocent children:<\/em> Child sacrifice was practiced in Baal worship, and sometimes by <em>the kings of Judah<\/em> (2 Kgs 17:17; Ps 106:37-38).<\/p>","summary_ro":"19:4-5 The people burn incense: According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • the blood of innocent children: Child sacrifice was practiced in Baal worship, and sometimes by the kings of Judah (2 Kgs 17:17; Ps 106:37-38).","summary_en":"19:4-5 The people burn incense: According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • the blood of innocent children: Child sacrifice was practiced in Baal worship, and sometimes by the kings of Judah (2 Kgs 17:17; Ps 106:37-38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135213,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:4","title_en":"Study Note: Ieremia 19:4","content_ro":"<p><strong>19:4-5<\/strong> <em>The people burn incense:<\/em> According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • <em>the blood of innocent children:<\/em> Child sacrifice was practiced in Baal worship, and sometimes by <em>the kings of Judah<\/em> (2 Kgs 17:17; Ps 106:37-38).<\/p>","content_en":"<p><strong>19:4-5<\/strong> <em>The people burn incense:<\/em> According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • <em>the blood of innocent children:<\/em> Child sacrifice was practiced in Baal worship, and sometimes by <em>the kings of Judah<\/em> (2 Kgs 17:17; Ps 106:37-38).<\/p>","summary_ro":"19:4-5 The people burn incense: According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • the blood of innocent children: Child sacrifice was practiced in Baal worship, and sometimes by the kings of Judah (2 Kgs 17:17; Ps 106:37-38).","summary_en":"19:4-5 The people burn incense: According to the Sinai covenant, offering incense while worshiping the Lord was to be an act of the priests (Exod 30:8). Offering incense to idols was a terrible affront to the Lord. • the blood of innocent children: Child sacrifice was practiced in Baal worship, and sometimes by the kings of Judah (2 Kgs 17:17; Ps 106:37-38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":13362,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gehenna*","title_en":"Gehenna*","content_ro":"<h3>GEHENNA*<\/h3>\n<p>English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem.<\/p>\n<p>The place became notorious because of the idolatrous practices that were carried out there in the days of Judah’s kings Ahaz and Manasseh, especially involving the heinous crime of infant sacrifices associated with the Molech ceremonies (2 Kgs 16:3; 21:6; 2 Chr 28:3; 33:6; Jer 19:6; 32:35). The spiritual reformation of King Josiah brought an end to these sinister proceedings (2 Kgs 23:10). The prophet Jeremiah referred to the valley in picturing God’s judgment upon his people (Jer 2:23; 7:30-32; 19:5-6).<\/p>\n<p>Subsequently, the valley appears to have been used for the burning of the city’s refuse and the dead bodies of criminals. Interestingly, a well-established tradition locates the scene of Judas’s suicide and the consequent purchase of the Potter’s Field on the south side of this valley.<\/p>\n<p>The ravine’s reputation for extreme wickedness gave rise, especially during the intertestamental period, to use of its name as a term for the place of final punishment for the wicked (1 Enoch 18:11-16; 27:1-3; 54:1ff.; 56:3-4; 90:26; 2 Esd 7:36; cf. Is 30:33; 66:24; Dn 7:10). Jesus himself utilizes the term to designate the final abode of the unrepentant wicked (Mt 5:22; 10:28; 18:9). Since Gehenna is a fiery abyss (Mk 9:43), it is also the lake of fire (Mt 13:42, 50; Rv 20:14-15) to which all the godless will ultimately be consigned (Mt 23:15, 33), together with Satan and his devils (Mt 25:41; Rv 19:20; 20:10).<\/p>\n<p>Gehenna must be carefully differentiated from other terms relative to the afterlife or final state. Whereas the OT “Sheol” and NT “hades” uniformly designate the temporary abode of the dead (before the last Day of Judgment), “Gehenna” specifies the final place where the wicked will suffer everlasting punishment (cf. Ps 49:14-15 with Mt 10:28). The Greek form “Tartarus” occurs only in 2 Peter 2:4 and identifies the particular abode of the angels who fell in the primeval satanic revolt.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Death; Hades; Hell; Sheol.<\/p>","content_en":"<h3>GEHENNA*<\/h3>\n<p>English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem.<\/p>\n<p>The place became notorious because of the idolatrous practices that were carried out there in the days of Judah’s kings Ahaz and Manasseh, especially involving the heinous crime of infant sacrifices associated with the Molech ceremonies (2 Kgs 16:3; 21:6; 2 Chr 28:3; 33:6; Jer 19:6; 32:35). The spiritual reformation of King Josiah brought an end to these sinister proceedings (2 Kgs 23:10). The prophet Jeremiah referred to the valley in picturing God’s judgment upon his people (Jer 2:23; 7:30-32; 19:5-6).<\/p>\n<p>Subsequently, the valley appears to have been used for the burning of the city’s refuse and the dead bodies of criminals. Interestingly, a well-established tradition locates the scene of Judas’s suicide and the consequent purchase of the Potter’s Field on the south side of this valley.<\/p>\n<p>The ravine’s reputation for extreme wickedness gave rise, especially during the intertestamental period, to use of its name as a term for the place of final punishment for the wicked (1 Enoch 18:11-16; 27:1-3; 54:1ff.; 56:3-4; 90:26; 2 Esd 7:36; cf. Is 30:33; 66:24; Dn 7:10). Jesus himself utilizes the term to designate the final abode of the unrepentant wicked (Mt 5:22; 10:28; 18:9). Since Gehenna is a fiery abyss (Mk 9:43), it is also the lake of fire (Mt 13:42, 50; Rv 20:14-15) to which all the godless will ultimately be consigned (Mt 23:15, 33), together with Satan and his devils (Mt 25:41; Rv 19:20; 20:10).<\/p>\n<p>Gehenna must be carefully differentiated from other terms relative to the afterlife or final state. Whereas the OT “Sheol” and NT “hades” uniformly designate the temporary abode of the dead (before the last Day of Judgment), “Gehenna” specifies the final place where the wicked will suffer everlasting punishment (cf. Ps 49:14-15 with Mt 10:28). The Greek form “Tartarus” occurs only in 2 Peter 2:4 and identifies the particular abode of the angels who fell in the primeval satanic revolt.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Death; Hades; Hell; Sheol.<\/p>","summary_ro":"GEHENNA* English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem. The place became notorious because of the idolatrous practices that were car...","summary_en":"GEHENNA* English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem. The place became notorious because of the idolatrous practices that were car...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64241,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Collapse of Culture","title_en":"The Collapse of Culture","content_ro":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","content_en":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","summary_ro":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","summary_en":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91867,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Collapse of Culture","title_en":"The Collapse of Culture","content_ro":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","content_en":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","summary_ro":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","summary_en":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119493,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Collapse of Culture","title_en":"The Collapse of Culture","content_ro":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","content_en":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","summary_ro":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","summary_en":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147119,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Collapse of Culture","title_en":"The Collapse of Culture","content_ro":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","content_en":"<h3>The Collapse of Culture<\/h3>\n<p>Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history.<\/p>\n<p>Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solomon), but the nation repeatedly fell into worshiping deities other than the one true God. Repeatedly, God’s people fell under judgment as their culture disintegrated and their political independence was replaced with servitude and oppression. The northern kingdom of Israel was especially captivated by the idol-worship of Baal and Asherah. As a result, the Lord turned the northern kingdom over to the Assyrians, who demolished it in 722 <span>BC<\/span>.<\/p>\n<p>In Jeremiah’s time, the collapse of spiritual and political culture was occurring in the southern kingdom of Judah. Some of the nation’s kings, including Josiah, faithfully followed the covenant ban on idol worship and led the people of Judah back to the Lord. However, many other rulers, including Josiah’s sons, did not carry on such reforms. For example, Jehoiakim had no interest in continuing his father’s revival of devotion to the Lord, seeing it as an impediment to his own political power. He was so hardened toward the Lord that he tried to kill Jeremiah, the Lord’s messenger. Zedekiah was more fearful than hardened, but he also refused to return to the Lord.<\/p>\n<p>The Lord’s messages through Jeremiah contain strong indictments of Judah’s devotion to Baal (2:8; 7:9; 11:13, 17; 12:16; 19:5; 23:13, 27; 32:29, 35) and condemn the immorality that accompanied this idolatry. Judah’s moral depravity and spiritual rottenness—exemplified by its greed, hate, and violence—were exposed for all to see. Despite their stubborn refusal to turn away from idol worship and back to worship of the one true God, the people of Judah hoped that the Lord would work a miracle by defeating the Babylonian army and sending it back home. They thought that the Temple would magically protect them, not understanding that God was disgusted over what they were doing there, which was speeding their destruction rather than protecting them (7:4-15). They were totally unprepared to face the horror of defeat in war and the destruction of their nation, their capital, and their Temple. They were unaware that their spiritual and moral collapse had already made their doom certain.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 1:1-9; 11:16-23; 1 Sam 4:1-22; 2 Kgs 17:6-18; 23:1–25:30; Jer 7:4-15; 19:1-7; 24:1-10; 28:10-17; Dan 7:1–8:27<\/p>","summary_ro":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","summary_en":"The Collapse of Culture Impressive cultures full of creative and skilled people sometimes fall apart suddenly and completely. While digging, archaeologists often find a layer of ash between strata of remarkable artifacts; the ash indicates the destruction of the culture. This is one of the most disturbing aspects of human history. Israel’s history is replete with cycles of courage and success followed by disaster. People of God led Israel into new periods of power (Joshua, Samuel, David, Solo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":13357,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gehenna*","title_en":"Gehenna*","content_ro":"<h3>GEHENNA*<\/h3>\n<p>English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem.<\/p>\n<p>The place became notorious because of the idolatrous practices that were carried out there in the days of Judah’s kings Ahaz and Manasseh, especially involving the heinous crime of infant sacrifices associated with the Molech ceremonies (2 Kgs 16:3; 21:6; 2 Chr 28:3; 33:6; Jer 19:6; 32:35). The spiritual reformation of King Josiah brought an end to these sinister proceedings (2 Kgs 23:10). The prophet Jeremiah referred to the valley in picturing God’s judgment upon his people (Jer 2:23; 7:30-32; 19:5-6).<\/p>\n<p>Subsequently, the valley appears to have been used for the burning of the city’s refuse and the dead bodies of criminals. Interestingly, a well-established tradition locates the scene of Judas’s suicide and the consequent purchase of the Potter’s Field on the south side of this valley.<\/p>\n<p>The ravine’s reputation for extreme wickedness gave rise, especially during the intertestamental period, to use of its name as a term for the place of final punishment for the wicked (1 Enoch 18:11-16; 27:1-3; 54:1ff.; 56:3-4; 90:26; 2 Esd 7:36; cf. Is 30:33; 66:24; Dn 7:10). Jesus himself utilizes the term to designate the final abode of the unrepentant wicked (Mt 5:22; 10:28; 18:9). Since Gehenna is a fiery abyss (Mk 9:43), it is also the lake of fire (Mt 13:42, 50; Rv 20:14-15) to which all the godless will ultimately be consigned (Mt 23:15, 33), together with Satan and his devils (Mt 25:41; Rv 19:20; 20:10).<\/p>\n<p>Gehenna must be carefully differentiated from other terms relative to the afterlife or final state. Whereas the OT “Sheol” and NT “hades” uniformly designate the temporary abode of the dead (before the last Day of Judgment), “Gehenna” specifies the final place where the wicked will suffer everlasting punishment (cf. Ps 49:14-15 with Mt 10:28). The Greek form “Tartarus” occurs only in 2 Peter 2:4 and identifies the particular abode of the angels who fell in the primeval satanic revolt.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Death; Hades; Hell; Sheol.<\/p>","content_en":"<h3>GEHENNA*<\/h3>\n<p>English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem.<\/p>\n<p>The place became notorious because of the idolatrous practices that were carried out there in the days of Judah’s kings Ahaz and Manasseh, especially involving the heinous crime of infant sacrifices associated with the Molech ceremonies (2 Kgs 16:3; 21:6; 2 Chr 28:3; 33:6; Jer 19:6; 32:35). The spiritual reformation of King Josiah brought an end to these sinister proceedings (2 Kgs 23:10). The prophet Jeremiah referred to the valley in picturing God’s judgment upon his people (Jer 2:23; 7:30-32; 19:5-6).<\/p>\n<p>Subsequently, the valley appears to have been used for the burning of the city’s refuse and the dead bodies of criminals. Interestingly, a well-established tradition locates the scene of Judas’s suicide and the consequent purchase of the Potter’s Field on the south side of this valley.<\/p>\n<p>The ravine’s reputation for extreme wickedness gave rise, especially during the intertestamental period, to use of its name as a term for the place of final punishment for the wicked (1 Enoch 18:11-16; 27:1-3; 54:1ff.; 56:3-4; 90:26; 2 Esd 7:36; cf. Is 30:33; 66:24; Dn 7:10). Jesus himself utilizes the term to designate the final abode of the unrepentant wicked (Mt 5:22; 10:28; 18:9). Since Gehenna is a fiery abyss (Mk 9:43), it is also the lake of fire (Mt 13:42, 50; Rv 20:14-15) to which all the godless will ultimately be consigned (Mt 23:15, 33), together with Satan and his devils (Mt 25:41; Rv 19:20; 20:10).<\/p>\n<p>Gehenna must be carefully differentiated from other terms relative to the afterlife or final state. Whereas the OT “Sheol” and NT “hades” uniformly designate the temporary abode of the dead (before the last Day of Judgment), “Gehenna” specifies the final place where the wicked will suffer everlasting punishment (cf. Ps 49:14-15 with Mt 10:28). The Greek form “Tartarus” occurs only in 2 Peter 2:4 and identifies the particular abode of the angels who fell in the primeval satanic revolt.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Death; Hades; Hell; Sheol.<\/p>","summary_ro":"GEHENNA* English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem. The place became notorious because of the idolatrous practices that were car...","summary_en":"GEHENNA* English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem. The place became notorious because of the idolatrous practices that were car...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52336,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:6","title_en":"Study Note: Ieremia 19:6","content_ro":"<p><strong>19:6<\/strong> <em>Valley of Slaughter:<\/em> Cp. 7:32.<\/p>","content_en":"<p><strong>19:6<\/strong> <em>Valley of Slaughter:<\/em> Cp. 7:32.<\/p>","summary_ro":"19:6 Valley of Slaughter: Cp. 7:32.","summary_en":"19:6 Valley of Slaughter: Cp. 7:32.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79962,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:6","title_en":"Study Note: Ieremia 19:6","content_ro":"<p><strong>19:6<\/strong> <em>Valley of Slaughter:<\/em> Cp. 7:32.<\/p>","content_en":"<p><strong>19:6<\/strong> <em>Valley of Slaughter:<\/em> Cp. 7:32.<\/p>","summary_ro":"19:6 Valley of Slaughter: Cp. 7:32.","summary_en":"19:6 Valley of Slaughter: Cp. 7:32.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107588,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:6","title_en":"Study Note: Ieremia 19:6","content_ro":"<p><strong>19:6<\/strong> <em>Valley of Slaughter:<\/em> Cp. 7:32.<\/p>","content_en":"<p><strong>19:6<\/strong> <em>Valley of Slaughter:<\/em> Cp. 7:32.<\/p>","summary_ro":"19:6 Valley of Slaughter: Cp. 7:32.","summary_en":"19:6 Valley of Slaughter: Cp. 7:32.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135214,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:6","title_en":"Study Note: Ieremia 19:6","content_ro":"<p><strong>19:6<\/strong> <em>Valley of Slaughter:<\/em> Cp. 7:32.<\/p>","content_en":"<p><strong>19:6<\/strong> <em>Valley of Slaughter:<\/em> Cp. 7:32.<\/p>","summary_ro":"19:6 Valley of Slaughter: Cp. 7:32.","summary_en":"19:6 Valley of Slaughter: Cp. 7:32.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":64148,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Invasion","title_en":"Invasion","content_ro":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","content_en":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","summary_ro":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","summary_en":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91774,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Invasion","title_en":"Invasion","content_ro":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","content_en":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","summary_ro":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","summary_en":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119400,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Invasion","title_en":"Invasion","content_ro":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","content_en":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","summary_ro":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","summary_en":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147026,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Invasion","title_en":"Invasion","content_ro":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","content_en":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","summary_ro":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","summary_en":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":52337,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:9","title_en":"Study Note: Ieremia 19:9","content_ro":"<p><strong>19:9<\/strong> The <em>siege<\/em> of Jerusalem lasted for two and a half years, resulting in severe famine and <em>despair<\/em> (see 2 Kgs 25:1-4). • <em>their own sons and daughters:<\/em> Cp. Deut 28:53-57.<\/p>","content_en":"<p><strong>19:9<\/strong> The <em>siege<\/em> of Jerusalem lasted for two and a half years, resulting in severe famine and <em>despair<\/em> (see 2 Kgs 25:1-4). • <em>their own sons and daughters:<\/em> Cp. Deut 28:53-57.<\/p>","summary_ro":"19:9 The siege of Jerusalem lasted for two and a half years, resulting in severe famine and despair (see 2 Kgs 25:1-4). • their own sons and daughters: Cp. Deut 28:53-57.","summary_en":"19:9 The siege of Jerusalem lasted for two and a half years, resulting in severe famine and despair (see 2 Kgs 25:1-4). • their own sons and daughters: Cp. Deut 28:53-57.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79963,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:9","title_en":"Study Note: Ieremia 19:9","content_ro":"<p><strong>19:9<\/strong> The <em>siege<\/em> of Jerusalem lasted for two and a half years, resulting in severe famine and <em>despair<\/em> (see 2 Kgs 25:1-4). • <em>their own sons and daughters:<\/em> Cp. Deut 28:53-57.<\/p>","content_en":"<p><strong>19:9<\/strong> The <em>siege<\/em> of Jerusalem lasted for two and a half years, resulting in severe famine and <em>despair<\/em> (see 2 Kgs 25:1-4). • <em>their own sons and daughters:<\/em> Cp. Deut 28:53-57.<\/p>","summary_ro":"19:9 The siege of Jerusalem lasted for two and a half years, resulting in severe famine and despair (see 2 Kgs 25:1-4). • their own sons and daughters: Cp. Deut 28:53-57.","summary_en":"19:9 The siege of Jerusalem lasted for two and a half years, resulting in severe famine and despair (see 2 Kgs 25:1-4). • their own sons and daughters: Cp. Deut 28:53-57.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107589,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:9","title_en":"Study Note: Ieremia 19:9","content_ro":"<p><strong>19:9<\/strong> The <em>siege<\/em> of Jerusalem lasted for two and a half years, resulting in severe famine and <em>despair<\/em> (see 2 Kgs 25:1-4). • <em>their own sons and daughters:<\/em> Cp. Deut 28:53-57.<\/p>","content_en":"<p><strong>19:9<\/strong> The <em>siege<\/em> of Jerusalem lasted for two and a half years, resulting in severe famine and <em>despair<\/em> (see 2 Kgs 25:1-4). • <em>their own sons and daughters:<\/em> Cp. Deut 28:53-57.<\/p>","summary_ro":"19:9 The siege of Jerusalem lasted for two and a half years, resulting in severe famine and despair (see 2 Kgs 25:1-4). • their own sons and daughters: Cp. Deut 28:53-57.","summary_en":"19:9 The siege of Jerusalem lasted for two and a half years, resulting in severe famine and despair (see 2 Kgs 25:1-4). • their own sons and daughters: Cp. Deut 28:53-57.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135215,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:9","title_en":"Study Note: Ieremia 19:9","content_ro":"<p><strong>19:9<\/strong> The <em>siege<\/em> of Jerusalem lasted for two and a half years, resulting in severe famine and <em>despair<\/em> (see 2 Kgs 25:1-4). • <em>their own sons and daughters:<\/em> Cp. Deut 28:53-57.<\/p>","content_en":"<p><strong>19:9<\/strong> The <em>siege<\/em> of Jerusalem lasted for two and a half years, resulting in severe famine and <em>despair<\/em> (see 2 Kgs 25:1-4). • <em>their own sons and daughters:<\/em> Cp. Deut 28:53-57.<\/p>","summary_ro":"19:9 The siege of Jerusalem lasted for two and a half years, resulting in severe famine and despair (see 2 Kgs 25:1-4). • their own sons and daughters: Cp. Deut 28:53-57.","summary_en":"19:9 The siege of Jerusalem lasted for two and a half years, resulting in severe famine and despair (see 2 Kgs 25:1-4). • their own sons and daughters: Cp. Deut 28:53-57.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60137,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87763,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115389,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143015,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":52338,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:10","title_en":"Study Note: Ieremia 19:10","content_ro":"<p><strong>19:10-13<\/strong> <em>Judah<\/em><em>,<\/em> the nation that these leaders represented, would be utterly <em>shattered<\/em> and broken <em>beyond all hope of repair<\/em>. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be <em>defiled like Topheth<\/em><em>,<\/em> the unclean valley (see study note on 7:30-34).<\/p>","content_en":"<p><strong>19:10-13<\/strong> <em>Judah<\/em><em>,<\/em> the nation that these leaders represented, would be utterly <em>shattered<\/em> and broken <em>beyond all hope of repair<\/em>. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be <em>defiled like Topheth<\/em><em>,<\/em> the unclean valley (see study note on 7:30-34).<\/p>","summary_ro":"19:10-13 Judah, the nation that these leaders represented, would be utterly shattered and broken beyond all hope of repair. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be defiled like Topheth, the unclean valley (see study note on 7:30-34).","summary_en":"19:10-13 Judah, the nation that these leaders represented, would be utterly shattered and broken beyond all hope of repair. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be defiled like Topheth, the unclean valley (see study note on 7:30-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79964,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:10","title_en":"Study Note: Ieremia 19:10","content_ro":"<p><strong>19:10-13<\/strong> <em>Judah<\/em><em>,<\/em> the nation that these leaders represented, would be utterly <em>shattered<\/em> and broken <em>beyond all hope of repair<\/em>. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be <em>defiled like Topheth<\/em><em>,<\/em> the unclean valley (see study note on 7:30-34).<\/p>","content_en":"<p><strong>19:10-13<\/strong> <em>Judah<\/em><em>,<\/em> the nation that these leaders represented, would be utterly <em>shattered<\/em> and broken <em>beyond all hope of repair<\/em>. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be <em>defiled like Topheth<\/em><em>,<\/em> the unclean valley (see study note on 7:30-34).<\/p>","summary_ro":"19:10-13 Judah, the nation that these leaders represented, would be utterly shattered and broken beyond all hope of repair. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be defiled like Topheth, the unclean valley (see study note on 7:30-34).","summary_en":"19:10-13 Judah, the nation that these leaders represented, would be utterly shattered and broken beyond all hope of repair. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be defiled like Topheth, the unclean valley (see study note on 7:30-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107590,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:10","title_en":"Study Note: Ieremia 19:10","content_ro":"<p><strong>19:10-13<\/strong> <em>Judah<\/em><em>,<\/em> the nation that these leaders represented, would be utterly <em>shattered<\/em> and broken <em>beyond all hope of repair<\/em>. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be <em>defiled like Topheth<\/em><em>,<\/em> the unclean valley (see study note on 7:30-34).<\/p>","content_en":"<p><strong>19:10-13<\/strong> <em>Judah<\/em><em>,<\/em> the nation that these leaders represented, would be utterly <em>shattered<\/em> and broken <em>beyond all hope of repair<\/em>. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be <em>defiled like Topheth<\/em><em>,<\/em> the unclean valley (see study note on 7:30-34).<\/p>","summary_ro":"19:10-13 Judah, the nation that these leaders represented, would be utterly shattered and broken beyond all hope of repair. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be defiled like Topheth, the unclean valley (see study note on 7:30-34).","summary_en":"19:10-13 Judah, the nation that these leaders represented, would be utterly shattered and broken beyond all hope of repair. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be defiled like Topheth, the unclean valley (see study note on 7:30-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135216,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:10","title_en":"Study Note: Ieremia 19:10","content_ro":"<p><strong>19:10-13<\/strong> <em>Judah<\/em><em>,<\/em> the nation that these leaders represented, would be utterly <em>shattered<\/em> and broken <em>beyond all hope of repair<\/em>. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be <em>defiled like Topheth<\/em><em>,<\/em> the unclean valley (see study note on 7:30-34).<\/p>","content_en":"<p><strong>19:10-13<\/strong> <em>Judah<\/em><em>,<\/em> the nation that these leaders represented, would be utterly <em>shattered<\/em> and broken <em>beyond all hope of repair<\/em>. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be <em>defiled like Topheth<\/em><em>,<\/em> the unclean valley (see study note on 7:30-34).<\/p>","summary_ro":"19:10-13 Judah, the nation that these leaders represented, would be utterly shattered and broken beyond all hope of repair. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be defiled like Topheth, the unclean valley (see study note on 7:30-34).","summary_en":"19:10-13 Judah, the nation that these leaders represented, would be utterly shattered and broken beyond all hope of repair. Never again would Judah be a sovereign nation with a Davidic king (see 33:17-18), and the city of Jerusalem would be defiled like Topheth, the unclean valley (see study note on 7:30-34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":30980,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pottery","title_en":"Pottery","content_ro":"<h3>POTTERY<\/h3>\n<p>The manufacture of clayware and earthenware.<\/p>\n<p class=\"h2\" id=\"HistoryandDevelopment\">History and Development<\/p>\n<p>The first pottery was made by hand, molded into the desired shape and dried in the sun. There are no records describing the work of the ancient potter and his or her place in society, although the walls of tombs and palaces in Egypt abound with pictures of potters at work and a great deal can be learned by observing the activities portrayed. The first potters are thought to have been women who, out of necessity, produced vessels for food preparation, while the men were out trying to bring in the food. This still seems to be the pattern in places like Africa, Anatolia, Kurdistan, and the southwestern United States. Eventually, the making of pottery became a profession, apparently practiced by certain people in a large village and often by itinerant craftsmen moving from village to village making pottery to meet the demand and then moving on.<\/p>\n\n<p>The discovery that moved pottery making from an occasional activity of a housewife to that of a profession was the invention of the potter’s wheel. The speed with which vessels could then be made industrialized the craft, and it eventually became primarily a male occupation, although there is evidence that people (one would assume women) continued to make some vessels at home. Until the discovery of the potter’s wheel, the techniques of making pots by laying coils of clay, one on top of the other, was the predominant method used, especially for large vessels. The first potter’s wheel found in excavations in the lands of the Bible come from Ur in Sumer around 3500 to 3000 <span>BC<\/span>. It may have been developed in emerging urban settlements due to a greater market for pottery. Jeremiah speaks of a potter’s workshop in the sixth century <span>BC<\/span>: “So I did as he told me and found the potter working at his wheel. But the jar he was making did not turn out as he had hoped, so the potter squashed the jar into a lump of clay and started again” (Jer 18:3-4, <span>nlt<\/span>). There is evidence in Greece of large workshops in the classical period employing more than 50 workers.<\/p>\n<p>Clay must be spun at least 100 revolutions a minute to create the centrifugal force necessary to “throw” the vessel. The oldest wheels were made of two stones, a lower one with a hole in the center and an upper one with a protrusion that fits into the lower hole, allowing the upper stone to be turned. The upper stone, with a larger board attached to it on which the vessel rested, was undoubtedly turned by an apprentice. By the Hellenistic period, after 300 <span>BC<\/span>, the foot wheel was invented.<\/p>\n<p>Another technique used in ancient pottery making was the mold. Molds were carved out of soft stone or made from clay for use in mass production of the same kind of vessel. Lamp molds are rather common in museums of the Middle East from the Hellenistic and Roman periods. Small oil lamps were made in two parts in the molds, an upper half and lower half, and then fused together before firing. Herodian lamps also had spatulated spouts that were formed independently of the other two parts.<\/p>\n<p>The amount of diversity in both the size and shape of ancient pottery is remarkable. An average ancient home would have within it large vessels (amphorae and pithoi) to hold liquids such as wine or water. These were pointed on the bottom and designed originally to lie against the slope of a ship’s hull while being transported. In homes of the common people they were partially set into the ground and leaned against the wall. In taverns in Pompeii and Herculaneum they were stored in wooden racks. Large, open-mouthed jars would be partially buried in the ground to keep the liquid contained in them cool. Also, grains of various kinds could be kept in these, some of which were four feet (1.2 meters) in height and three feet (.9 meter) wide. Smaller water decanters holding a quart (.9 liter) or more were commonly used. Globular jugs were used to serve wine, having spouts that prevented spilling the precious liquid. Round canteens, with handles on either shoulder, were used to carry water on a journey. Bowls and dishes were common in various sizes and depths in ancient homes. Large-mouth dishes known as kraters were used for drinking. Cooking was done in medium-sized (about one gallon, or 3.8 liters) pots with rounded bottoms that would sit easily in the fire or in a dug-out place in the floor after being taken from the fire. They also had two looped handles, which allowed them to be hung over the fire.<\/p>\n<p>Vessels were painted in classical Greece with vivid descriptions of religion, sex, warfare, and community life. Earlier vessels of Minoan and Mycenaean cultures contain beautiful artwork in the form of plants, animals, and marine life as well as geometric designs. From earliest times in the Middle East, variations in design were created by the use of dark and light shades of slip painted or poured randomly on vessels.<\/p>\n<p class=\"h2\" id=\"PotteryinScripture\">Pottery in Scripture<\/p>\n<p>There are many references to the potter and his work in the Bible. Typical are the following: “Israel, can I not do to you as this potter has done to his clay? As the clay is in the potter’s hand, so are you in my hand” (Jer 18:6, <span>nlt<\/span>); “<span>Lord<\/span>, you are our Father. We are the clay, and you are the potter. We are all formed by your hand” (Is 64:8, <span>nlt<\/span>). In the Creation story God is portrayed as a potter making man from the ground (Gn 2:7). His absolute sovereignty in the election of Israel is argued by Paul (Rom 9:20-21) from an illustration used by Isaiah (Is 45:9) concerning a pot arguing with its potter: “Does a clay pot ever argue with its maker? Does the clay dispute with the one who shapes it, saying, ‘Stop, you are doing it wrong!’ Does the pot exclaim, ‘How clumsy can you be!’ ” (<span>nlt<\/span>).<\/p>\n<p>Jeremiah graphically prophesied the destruction of Jerusalem by breaking a potter’s earthen flask into so many pieces that it could not be restored (Jer 19:11). The Jews, at the time of the destruction, though precious in God’s sight, were “treated like pots of clay” (Lam 4:2)—an expression of their human frailty; they could be easily broken and destroyed.<\/p>\n<p>A broken pottery vessel in the ancient world was considered so worthless that the pieces were swept aside or thrown out the window and a new one made. The potter’s art was widely known and vessels were readily available at a cheap price. People normally did not transport their vessels when they moved. It was easier to make or buy new ones than to try to carry them, especially the larger ones. Broken pieces, however, were not without some use. Job scraped the secretion from his sores with a potsherd, which is a broken piece of pottery (Jb 2:8). At a much later time, potsherds were used to write notes on and were called ostraca. The psalmist spoke of his strength as having dried up like a potsherd (Ps 22:15)—a reference to the lack of moisture in a dried and fired pottery vessel. The eventual defeat of polytheistic and idolatrous pagan nations is described as vessels of pottery being dashed to the ground and broken to pieces by the righteous (Ps 2:9; Rv 2:27).<\/p>\n<p><em>See also<\/em> Archaeology and the Bible; Brick, Brick Kiln; Inscriptions.<\/p>","content_en":"<h3>POTTERY<\/h3>\n<p>The manufacture of clayware and earthenware.<\/p>\n<p class=\"h2\" id=\"HistoryandDevelopment\">History and Development<\/p>\n<p>The first pottery was made by hand, molded into the desired shape and dried in the sun. There are no records describing the work of the ancient potter and his or her place in society, although the walls of tombs and palaces in Egypt abound with pictures of potters at work and a great deal can be learned by observing the activities portrayed. The first potters are thought to have been women who, out of necessity, produced vessels for food preparation, while the men were out trying to bring in the food. This still seems to be the pattern in places like Africa, Anatolia, Kurdistan, and the southwestern United States. Eventually, the making of pottery became a profession, apparently practiced by certain people in a large village and often by itinerant craftsmen moving from village to village making pottery to meet the demand and then moving on.<\/p>\n\n<p>The discovery that moved pottery making from an occasional activity of a housewife to that of a profession was the invention of the potter’s wheel. The speed with which vessels could then be made industrialized the craft, and it eventually became primarily a male occupation, although there is evidence that people (one would assume women) continued to make some vessels at home. Until the discovery of the potter’s wheel, the techniques of making pots by laying coils of clay, one on top of the other, was the predominant method used, especially for large vessels. The first potter’s wheel found in excavations in the lands of the Bible come from Ur in Sumer around 3500 to 3000 <span>BC<\/span>. It may have been developed in emerging urban settlements due to a greater market for pottery. Jeremiah speaks of a potter’s workshop in the sixth century <span>BC<\/span>: “So I did as he told me and found the potter working at his wheel. But the jar he was making did not turn out as he had hoped, so the potter squashed the jar into a lump of clay and started again” (Jer 18:3-4, <span>nlt<\/span>). There is evidence in Greece of large workshops in the classical period employing more than 50 workers.<\/p>\n<p>Clay must be spun at least 100 revolutions a minute to create the centrifugal force necessary to “throw” the vessel. The oldest wheels were made of two stones, a lower one with a hole in the center and an upper one with a protrusion that fits into the lower hole, allowing the upper stone to be turned. The upper stone, with a larger board attached to it on which the vessel rested, was undoubtedly turned by an apprentice. By the Hellenistic period, after 300 <span>BC<\/span>, the foot wheel was invented.<\/p>\n<p>Another technique used in ancient pottery making was the mold. Molds were carved out of soft stone or made from clay for use in mass production of the same kind of vessel. Lamp molds are rather common in museums of the Middle East from the Hellenistic and Roman periods. Small oil lamps were made in two parts in the molds, an upper half and lower half, and then fused together before firing. Herodian lamps also had spatulated spouts that were formed independently of the other two parts.<\/p>\n<p>The amount of diversity in both the size and shape of ancient pottery is remarkable. An average ancient home would have within it large vessels (amphorae and pithoi) to hold liquids such as wine or water. These were pointed on the bottom and designed originally to lie against the slope of a ship’s hull while being transported. In homes of the common people they were partially set into the ground and leaned against the wall. In taverns in Pompeii and Herculaneum they were stored in wooden racks. Large, open-mouthed jars would be partially buried in the ground to keep the liquid contained in them cool. Also, grains of various kinds could be kept in these, some of which were four feet (1.2 meters) in height and three feet (.9 meter) wide. Smaller water decanters holding a quart (.9 liter) or more were commonly used. Globular jugs were used to serve wine, having spouts that prevented spilling the precious liquid. Round canteens, with handles on either shoulder, were used to carry water on a journey. Bowls and dishes were common in various sizes and depths in ancient homes. Large-mouth dishes known as kraters were used for drinking. Cooking was done in medium-sized (about one gallon, or 3.8 liters) pots with rounded bottoms that would sit easily in the fire or in a dug-out place in the floor after being taken from the fire. They also had two looped handles, which allowed them to be hung over the fire.<\/p>\n<p>Vessels were painted in classical Greece with vivid descriptions of religion, sex, warfare, and community life. Earlier vessels of Minoan and Mycenaean cultures contain beautiful artwork in the form of plants, animals, and marine life as well as geometric designs. From earliest times in the Middle East, variations in design were created by the use of dark and light shades of slip painted or poured randomly on vessels.<\/p>\n<p class=\"h2\" id=\"PotteryinScripture\">Pottery in Scripture<\/p>\n<p>There are many references to the potter and his work in the Bible. Typical are the following: “Israel, can I not do to you as this potter has done to his clay? As the clay is in the potter’s hand, so are you in my hand” (Jer 18:6, <span>nlt<\/span>); “<span>Lord<\/span>, you are our Father. We are the clay, and you are the potter. We are all formed by your hand” (Is 64:8, <span>nlt<\/span>). In the Creation story God is portrayed as a potter making man from the ground (Gn 2:7). His absolute sovereignty in the election of Israel is argued by Paul (Rom 9:20-21) from an illustration used by Isaiah (Is 45:9) concerning a pot arguing with its potter: “Does a clay pot ever argue with its maker? Does the clay dispute with the one who shapes it, saying, ‘Stop, you are doing it wrong!’ Does the pot exclaim, ‘How clumsy can you be!’ ” (<span>nlt<\/span>).<\/p>\n<p>Jeremiah graphically prophesied the destruction of Jerusalem by breaking a potter’s earthen flask into so many pieces that it could not be restored (Jer 19:11). The Jews, at the time of the destruction, though precious in God’s sight, were “treated like pots of clay” (Lam 4:2)—an expression of their human frailty; they could be easily broken and destroyed.<\/p>\n<p>A broken pottery vessel in the ancient world was considered so worthless that the pieces were swept aside or thrown out the window and a new one made. The potter’s art was widely known and vessels were readily available at a cheap price. People normally did not transport their vessels when they moved. It was easier to make or buy new ones than to try to carry them, especially the larger ones. Broken pieces, however, were not without some use. Job scraped the secretion from his sores with a potsherd, which is a broken piece of pottery (Jb 2:8). At a much later time, potsherds were used to write notes on and were called ostraca. The psalmist spoke of his strength as having dried up like a potsherd (Ps 22:15)—a reference to the lack of moisture in a dried and fired pottery vessel. The eventual defeat of polytheistic and idolatrous pagan nations is described as vessels of pottery being dashed to the ground and broken to pieces by the righteous (Ps 2:9; Rv 2:27).<\/p>\n<p><em>See also<\/em> Archaeology and the Bible; Brick, Brick Kiln; Inscriptions.<\/p>","summary_ro":"POTTERY The manufacture of clayware and earthenware. History and Development The first pottery was made by hand, molded into the desired shape and dried in the sun. There are no records describing the work of the ancient potter and his or her place in society, although the walls of tombs and palaces in Egypt abound with pictures of potters at work and a great deal can be learned by observing the activities portrayed. The first potters are thought to have been women who, out of necessity, prod...","summary_en":"POTTERY The manufacture of clayware and earthenware. History and Development The first pottery was made by hand, molded into the desired shape and dried in the sun. There are no records describing the work of the ancient potter and his or her place in society, although the walls of tombs and palaces in Egypt abound with pictures of potters at work and a great deal can be learned by observing the activities portrayed. The first potters are thought to have been women who, out of necessity, prod...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37552,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Topheth","title_en":"Topheth","content_ro":"<h3>TOPHETH<\/h3>\n<p>Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the site where the Babylonians would rout Judah during their siege of Jerusalem. Jeremiah repeated the prophecy during his parable of the potter’s flask, emphasizing the fact that Jerusalem would be destroyed so thoroughly that it would resemble Topheth (19:12). By this time, Topheth had evidently become a sort of city dump where broken pottery was thrown away and where burials that could not be accommodated in any of the city cemeteries would take place (v 11).<\/p>\n<p>While Topheth is not mentioned in the NT, it is linked to Gehenna (Aramaic form of “valley of Hinnom”). Gehenna refers to the place of destruction and is typically translated “hell” in the NT (Mt 5:22, 29-30; 10:28; 18:9; Mk 9:43-47; Lk 12:5).<\/p>","content_en":"<h3>TOPHETH<\/h3>\n<p>Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the site where the Babylonians would rout Judah during their siege of Jerusalem. Jeremiah repeated the prophecy during his parable of the potter’s flask, emphasizing the fact that Jerusalem would be destroyed so thoroughly that it would resemble Topheth (19:12). By this time, Topheth had evidently become a sort of city dump where broken pottery was thrown away and where burials that could not be accommodated in any of the city cemeteries would take place (v 11).<\/p>\n<p>While Topheth is not mentioned in the NT, it is linked to Gehenna (Aramaic form of “valley of Hinnom”). Gehenna refers to the place of destruction and is typically translated “hell” in the NT (Mt 5:22, 29-30; 10:28; 18:9; Mk 9:43-47; Lk 12:5).<\/p>","summary_ro":"TOPHETH Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the ...","summary_en":"TOPHETH Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the ...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":37551,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Topheth","title_en":"Topheth","content_ro":"<h3>TOPHETH<\/h3>\n<p>Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the site where the Babylonians would rout Judah during their siege of Jerusalem. Jeremiah repeated the prophecy during his parable of the potter’s flask, emphasizing the fact that Jerusalem would be destroyed so thoroughly that it would resemble Topheth (19:12). By this time, Topheth had evidently become a sort of city dump where broken pottery was thrown away and where burials that could not be accommodated in any of the city cemeteries would take place (v 11).<\/p>\n<p>While Topheth is not mentioned in the NT, it is linked to Gehenna (Aramaic form of “valley of Hinnom”). Gehenna refers to the place of destruction and is typically translated “hell” in the NT (Mt 5:22, 29-30; 10:28; 18:9; Mk 9:43-47; Lk 12:5).<\/p>","content_en":"<h3>TOPHETH<\/h3>\n<p>Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the site where the Babylonians would rout Judah during their siege of Jerusalem. Jeremiah repeated the prophecy during his parable of the potter’s flask, emphasizing the fact that Jerusalem would be destroyed so thoroughly that it would resemble Topheth (19:12). By this time, Topheth had evidently become a sort of city dump where broken pottery was thrown away and where burials that could not be accommodated in any of the city cemeteries would take place (v 11).<\/p>\n<p>While Topheth is not mentioned in the NT, it is linked to Gehenna (Aramaic form of “valley of Hinnom”). Gehenna refers to the place of destruction and is typically translated “hell” in the NT (Mt 5:22, 29-30; 10:28; 18:9; Mk 9:43-47; Lk 12:5).<\/p>","summary_ro":"TOPHETH Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the ...","summary_en":"TOPHETH Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the ...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":16867,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Heaven* Host, Host","title_en":"of Heaven* Host, Host","content_ro":"<h3>HOST, HOST OF HEAVEN*<\/h3>\n<p>Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\n<p>The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\n<p>God is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\n<p>Though the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\n<p>The Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\n<p><em>See also<\/em> Hosts, Lord of.<\/p>","content_en":"<h3>HOST, HOST OF HEAVEN*<\/h3>\n<p>Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\n<p>The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\n<p>God is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\n<p>Though the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\n<p>The Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\n<p><em>See also<\/em> Hosts, Lord of.<\/p>","summary_ro":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","summary_en":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":23916,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Magor-Missabib*","title_en":"Magor-Missabib*","content_ro":"<h3>MAGOR-MISSABIB*<\/h3>\n<p>Name given by Jeremiah to Pashhur, the chief officer in the house of the Lord. Jeremiah did this because Pashhur put him in stocks for prophesying judgment upon Judah (Jer 19:14–20:2). The name Pashhur means “prosperity round about” and was changed to “terror on every side” (20:3) because Pashhur was to see the horrors of the Babylonian invasion.<\/p>","content_en":"<h3>MAGOR-MISSABIB*<\/h3>\n<p>Name given by Jeremiah to Pashhur, the chief officer in the house of the Lord. Jeremiah did this because Pashhur put him in stocks for prophesying judgment upon Judah (Jer 19:14–20:2). The name Pashhur means “prosperity round about” and was changed to “terror on every side” (20:3) because Pashhur was to see the horrors of the Babylonian invasion.<\/p>","summary_ro":"MAGOR-MISSABIB* Name given by Jeremiah to Pashhur, the chief officer in the house of the Lord. Jeremiah did this because Pashhur put him in stocks for prophesying judgment upon Judah (Jer 19:14–20:2). The name Pashhur means “prosperity round about” and was changed to “terror on every side” (20:3) because Pashhur was to see the horrors of the Babylonian invasion.","summary_en":"MAGOR-MISSABIB* Name given by Jeremiah to Pashhur, the chief officer in the house of the Lord. Jeremiah did this because Pashhur put him in stocks for prophesying judgment upon Judah (Jer 19:14–20:2). The name Pashhur means “prosperity round about” and was changed to “terror on every side” (20:3) because Pashhur was to see the horrors of the Babylonian invasion.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52339,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:14","title_en":"Study Note: Ieremia 19:14","content_ro":"<p><strong>19:14-15<\/strong> Jeremiah concluded his message at <em>the Temple of the<\/em> <span>Lord<\/span><em>,<\/em> where the common people could hear him.<\/p>","content_en":"<p><strong>19:14-15<\/strong> Jeremiah concluded his message at <em>the Temple of the<\/em> <span>Lord<\/span><em>,<\/em> where the common people could hear him.<\/p>","summary_ro":"19:14-15 Jeremiah concluded his message at the Temple of the Lord, where the common people could hear him.","summary_en":"19:14-15 Jeremiah concluded his message at the Temple of the Lord, where the common people could hear him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79965,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:14","title_en":"Study Note: Ieremia 19:14","content_ro":"<p><strong>19:14-15<\/strong> Jeremiah concluded his message at <em>the Temple of the<\/em> <span>Lord<\/span><em>,<\/em> where the common people could hear him.<\/p>","content_en":"<p><strong>19:14-15<\/strong> Jeremiah concluded his message at <em>the Temple of the<\/em> <span>Lord<\/span><em>,<\/em> where the common people could hear him.<\/p>","summary_ro":"19:14-15 Jeremiah concluded his message at the Temple of the Lord, where the common people could hear him.","summary_en":"19:14-15 Jeremiah concluded his message at the Temple of the Lord, where the common people could hear him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107591,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:14","title_en":"Study Note: Ieremia 19:14","content_ro":"<p><strong>19:14-15<\/strong> Jeremiah concluded his message at <em>the Temple of the<\/em> <span>Lord<\/span><em>,<\/em> where the common people could hear him.<\/p>","content_en":"<p><strong>19:14-15<\/strong> Jeremiah concluded his message at <em>the Temple of the<\/em> <span>Lord<\/span><em>,<\/em> where the common people could hear him.<\/p>","summary_ro":"19:14-15 Jeremiah concluded his message at the Temple of the Lord, where the common people could hear him.","summary_en":"19:14-15 Jeremiah concluded his message at the Temple of the Lord, where the common people could hear him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135217,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 19:14","title_en":"Study Note: Ieremia 19:14","content_ro":"<p><strong>19:14-15<\/strong> Jeremiah concluded his message at <em>the Temple of the<\/em> <span>Lord<\/span><em>,<\/em> where the common people could hear him.<\/p>","content_en":"<p><strong>19:14-15<\/strong> Jeremiah concluded his message at <em>the Temple of the<\/em> <span>Lord<\/span><em>,<\/em> where the common people could hear him.<\/p>","summary_ro":"19:14-15 Jeremiah concluded his message at the Temple of the Lord, where the common people could hear him.","summary_en":"19:14-15 Jeremiah concluded his message at the Temple of the Lord, where the common people could hear him.","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"}}