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{"verseMap":{"1":[{"id":3347,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azur*","title_en":"Azur*","content_ro":"<h3>AZUR*<\/h3>\n<p>KJV form of Azzur in Jeremiah 28:1 and Ezekiel 11:1. <em>See<\/em> Azzur #2 and #3.<\/p>","content_en":"<h3>AZUR*<\/h3>\n<p>KJV form of Azzur in Jeremiah 28:1 and Ezekiel 11:1. <em>See<\/em> Azzur #2 and #3.<\/p>","summary_ro":"AZUR* KJV form of Azzur in Jeremiah 28:1 and Ezekiel 11:1. See Azzur #2 and #3.","summary_en":"AZUR* KJV form of Azzur in Jeremiah 28:1 and Ezekiel 11:1. See Azzur #2 and #3.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3354,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azzur","title_en":"Azzur","content_ro":"<h3>AZZUR<\/h3>\n<li>1. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:17).<\/li>\n<li>2. Father of the false prophet Hananiah (Jer 28:1).<\/li>\n<li>3. Father of Jaazaniah, one of the prominent men of Jerusalem whom Ezekiel saw in a vision (Ez 11:1).<\/li>","content_en":"<h3>AZZUR<\/h3>\n<li>1. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:17).<\/li>\n<li>2. Father of the false prophet Hananiah (Jer 28:1).<\/li>\n<li>3. Father of Jaazaniah, one of the prominent men of Jerusalem whom Ezekiel saw in a vision (Ez 11:1).<\/li>","summary_ro":"AZZUR 1. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:17). 2. Father of the false prophet Hananiah (Jer 28:1). 3. Father of Jaazaniah, one of the prominent men of Jerusalem whom Ezekiel saw in a vision (Ez 11:1).","summary_en":"AZZUR 1. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:17). 2. Father of the false prophet Hananiah (Jer 28:1). 3. Father of Jaazaniah, one of the prominent men of Jerusalem whom Ezekiel saw in a vision (Ez 11:1).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13792,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gibeonites Gibeon","title_en":"Gibeonites Gibeon","content_ro":"<h3>GIBEON, GIBEONITES<\/h3>\n<p>Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the name of Gibeon, the identification is placed beyond doubt. Certain geographical and chronological considerations also support this. The location of Gibeon, north of Jerusalem and accessible to that city in the days of David, Solomon, and Jeremiah, as well as its location southwest of Ai combine geographically to support this identification. Further, the periods of occupation at el-Jib revealed by excavation are parallel to historical data supplied by the OT.<\/p>\n<p>The first mention of Gibeon and its inhabitants comes in Joshua 9 and 10 in the days of Joshua, perhaps about 1200 <span>BC<\/span>. Hearing of the success of the people of Israel at Jericho and Ai, the people of Gibeon, Kephirah, Beeroth, and Kiriath-jearim plotted to obtain a covenant of peace from them. By pretending that they had come from afar and displaying worn-out clothing and footwear as well as dried bread, they were able to deceive Joshua into making a treaty with them. When their deception was discovered, they were sentenced to chop wood and carry water for the Israelites (Jos 9:21-27). Neighboring groups of people from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon, led by Adoni-zedek king of Jerusalem, launched an attack on Gibeon because of its defection to Joshua. The Gibeonites appealed to Joshua, and the Israelites made a forced march from Gilgal to assist them. The enemies of Gibeon were driven down the road to Beth-horon. Their rout was completed with the assistance of hailstones. In that day the sun stood still over Gibeon (10:9-13). Only Gibeon made peace with the incoming Israelites (11:19). In due course the town became part of Benjamin’s territory (18:25; 21:17).<\/p>\n\n<p>In the days before David was king, Saul’s general encountered some of David’s men at Gibeon and engaged in an unusual contest at the pool of Gibeon. Twelve men from each side fought and were all thrust through by the swords of their opponents (2 Sm 2:12-17). This encounter was followed by a further skirmish in which David’s men were successful (vv 18-32). Later, David’s nephew Amasa, captain of the rebel army of Absalom, was attacked by Joab at the “great stone which is in Gibeon” (20:8) and left to die in the highway in his blood. In David’s time also, seven sons of Saul were executed “at Gibeon on the mountain of the Lord” (21:1-9) in retribution for Saul’s violation of the ancient covenant between Gibeon and Israel when he slew men of Gibeon (vv 1-6).<\/p>\n<p>There was an important high place still operating at Gibeon in David’s time. The tabernacle of the Lord rested there, and an altar of burnt offering as well (1 Chr 16:39; 21:29). It was at Gibeon, according to 1 Kings 3:3-9, that Solomon had a dream in which Solomon asked for wisdom to govern Israel well (cf. 2 Chr 1:2-13). A second time God appeared to Solomon at Gibeon to assure him that his prayer had been heard and to urge him to walk in God’s ways (1 Kgs 9:2-9). Gibeon was among the cities taken by Pharaoh Shishak in the second half of the 10th century <span>BC<\/span>. Presumably Gibeon remained an important center during the days of the kings. There was a prophet in Gibeon in the days of Jeremiah, although he prophesied falsely (Jer 28:1-4).<\/p>\n<p>Some of the Gibeonites went into exile in Babylon and a small group returned (Neh 7:25) and assisted Nehemiah in repairing the Jerusalem wall (3:7-8). Later still, Josephus relates that Cestius pitched his camp at Gibeon on his march to Jerusalem in <span>AD<\/span> 66 (<em>War<\/em> 2.515-516). Biblical references cover a period from about 1200 <span>BC<\/span> to about 445 <span>BC<\/span>, in archaeological terms from the beginning of the Iron I period, through the Iron II period, and into the Persian or Iron III period. We would expect, therefore, to find evidence for at least these periods in an excavation.<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Gibbar.<\/p>","content_en":"<h3>GIBEON, GIBEONITES<\/h3>\n<p>Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the name of Gibeon, the identification is placed beyond doubt. Certain geographical and chronological considerations also support this. The location of Gibeon, north of Jerusalem and accessible to that city in the days of David, Solomon, and Jeremiah, as well as its location southwest of Ai combine geographically to support this identification. Further, the periods of occupation at el-Jib revealed by excavation are parallel to historical data supplied by the OT.<\/p>\n<p>The first mention of Gibeon and its inhabitants comes in Joshua 9 and 10 in the days of Joshua, perhaps about 1200 <span>BC<\/span>. Hearing of the success of the people of Israel at Jericho and Ai, the people of Gibeon, Kephirah, Beeroth, and Kiriath-jearim plotted to obtain a covenant of peace from them. By pretending that they had come from afar and displaying worn-out clothing and footwear as well as dried bread, they were able to deceive Joshua into making a treaty with them. When their deception was discovered, they were sentenced to chop wood and carry water for the Israelites (Jos 9:21-27). Neighboring groups of people from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon, led by Adoni-zedek king of Jerusalem, launched an attack on Gibeon because of its defection to Joshua. The Gibeonites appealed to Joshua, and the Israelites made a forced march from Gilgal to assist them. The enemies of Gibeon were driven down the road to Beth-horon. Their rout was completed with the assistance of hailstones. In that day the sun stood still over Gibeon (10:9-13). Only Gibeon made peace with the incoming Israelites (11:19). In due course the town became part of Benjamin’s territory (18:25; 21:17).<\/p>\n\n<p>In the days before David was king, Saul’s general encountered some of David’s men at Gibeon and engaged in an unusual contest at the pool of Gibeon. Twelve men from each side fought and were all thrust through by the swords of their opponents (2 Sm 2:12-17). This encounter was followed by a further skirmish in which David’s men were successful (vv 18-32). Later, David’s nephew Amasa, captain of the rebel army of Absalom, was attacked by Joab at the “great stone which is in Gibeon” (20:8) and left to die in the highway in his blood. In David’s time also, seven sons of Saul were executed “at Gibeon on the mountain of the Lord” (21:1-9) in retribution for Saul’s violation of the ancient covenant between Gibeon and Israel when he slew men of Gibeon (vv 1-6).<\/p>\n<p>There was an important high place still operating at Gibeon in David’s time. The tabernacle of the Lord rested there, and an altar of burnt offering as well (1 Chr 16:39; 21:29). It was at Gibeon, according to 1 Kings 3:3-9, that Solomon had a dream in which Solomon asked for wisdom to govern Israel well (cf. 2 Chr 1:2-13). A second time God appeared to Solomon at Gibeon to assure him that his prayer had been heard and to urge him to walk in God’s ways (1 Kgs 9:2-9). Gibeon was among the cities taken by Pharaoh Shishak in the second half of the 10th century <span>BC<\/span>. Presumably Gibeon remained an important center during the days of the kings. There was a prophet in Gibeon in the days of Jeremiah, although he prophesied falsely (Jer 28:1-4).<\/p>\n<p>Some of the Gibeonites went into exile in Babylon and a small group returned (Neh 7:25) and assisted Nehemiah in repairing the Jerusalem wall (3:7-8). Later still, Josephus relates that Cestius pitched his camp at Gibeon on his march to Jerusalem in <span>AD<\/span> 66 (<em>War<\/em> 2.515-516). Biblical references cover a period from about 1200 <span>BC<\/span> to about 445 <span>BC<\/span>, in archaeological terms from the beginning of the Iron I period, through the Iron II period, and into the Persian or Iron III period. We would expect, therefore, to find evidence for at least these periods in an excavation.<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Gibbar.<\/p>","summary_ro":"GIBEON, GIBEONITES Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the...","summary_en":"GIBEON, GIBEONITES Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15225,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hananiah","title_en":"Hananiah","content_ro":"<h3>HANANIAH<\/h3>\n<li> 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21).<\/li>\n<li> 2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li> 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23).<\/li>\n<li> 4. One of the commanders of King Uzziah’s army (2 Chr 26:11).<\/li>\n<li> 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li> 6. Perfumer who helped Nehemiah rebuild the Jerusalem wall (Neh 3:8).<\/li>\n<li> 7. Shelemiah’s son, who with Hanun repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:30). He is perhaps identical with #6 above.<\/li>\n<li> 8. Commander of the citadel of Jerusalem who was assigned by Nehemiah to rule the city jointly with Hanani, Nehemiah’s brother. Hananiah, described as a faithful and God-fearing man, was appointed the task of seeing that the city walls and gates were regularly guarded (Neh 7:2-3).<\/li>\n<li> 9. One of the leaders of the people who set his seal on the covenant of Ezra (Neh 10:23).<\/li>\n<li>10. Head of the priestly family of Jeremiah during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:12).<\/li>\n<li>11. One of the priests who blew a trumpet at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:41).<\/li>\n<li>12. Gibeonite and the son of Azzur. Hananiah prophesied during the fourth year of King Zedekiah of Judah’s reign (597–586 <span>BC<\/span>). He openly declared in the temple that in two years the Lord would break the yoke of Nebuchadnezzar, king of Babylon (605–562 <span>BC<\/span>), from the neck of Judah and return its exiles and sacred possessions to Palestine. Told by the Lord that Hananiah’s prophecy was false, Jeremiah reproached Hananiah for lying and foretold his imminent death. Hananiah died two months later (Jer 28).<\/li>\n<li>13. Father of Zedekiah, an official of King Jehoiakim of Judah (609–598 <span>BC<\/span>; Jer 36:12).<\/li>\n<li>14. Grandfather of Irijah, the captain of the guards, who arrested Jeremiah at Jerusalem’s Gate of Benjamin for apparently deserting to the Babylonians (Jer 37:13).<\/li>\n<li>15. One of the three Jewish friends of Daniel exiled in Babylon. He was assigned the Babylonian name Shadrach (Dn 1:6-19; 2:17).<\/li>\n<p><em>See also<\/em> Shadrach, Meshach, and Abednego.<\/p>","content_en":"<h3>HANANIAH<\/h3>\n<li> 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21).<\/li>\n<li> 2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li> 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23).<\/li>\n<li> 4. One of the commanders of King Uzziah’s army (2 Chr 26:11).<\/li>\n<li> 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li> 6. Perfumer who helped Nehemiah rebuild the Jerusalem wall (Neh 3:8).<\/li>\n<li> 7. Shelemiah’s son, who with Hanun repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:30). He is perhaps identical with #6 above.<\/li>\n<li> 8. Commander of the citadel of Jerusalem who was assigned by Nehemiah to rule the city jointly with Hanani, Nehemiah’s brother. Hananiah, described as a faithful and God-fearing man, was appointed the task of seeing that the city walls and gates were regularly guarded (Neh 7:2-3).<\/li>\n<li> 9. One of the leaders of the people who set his seal on the covenant of Ezra (Neh 10:23).<\/li>\n<li>10. Head of the priestly family of Jeremiah during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:12).<\/li>\n<li>11. One of the priests who blew a trumpet at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:41).<\/li>\n<li>12. Gibeonite and the son of Azzur. Hananiah prophesied during the fourth year of King Zedekiah of Judah’s reign (597–586 <span>BC<\/span>). He openly declared in the temple that in two years the Lord would break the yoke of Nebuchadnezzar, king of Babylon (605–562 <span>BC<\/span>), from the neck of Judah and return its exiles and sacred possessions to Palestine. Told by the Lord that Hananiah’s prophecy was false, Jeremiah reproached Hananiah for lying and foretold his imminent death. Hananiah died two months later (Jer 28).<\/li>\n<li>13. Father of Zedekiah, an official of King Jehoiakim of Judah (609–598 <span>BC<\/span>; Jer 36:12).<\/li>\n<li>14. Grandfather of Irijah, the captain of the guards, who arrested Jeremiah at Jerusalem’s Gate of Benjamin for apparently deserting to the Babylonians (Jer 37:13).<\/li>\n<li>15. One of the three Jewish friends of Daniel exiled in Babylon. He was assigned the Babylonian name Shadrach (Dn 1:6-19; 2:17).<\/li>\n<p><em>See also<\/em> Shadrach, Meshach, and Abednego.<\/p>","summary_ro":"HANANIAH 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23). 4. One of the commanders of King Uzziah’s army (2 Chr 26:11). 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28). 6. Perfumer who helped Nehemiah rebuild the Je...","summary_en":"HANANIAH 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23). 4. One of the commanders of King Uzziah’s army (2 Chr 26:11). 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28). 6. Perfumer who helped Nehemiah rebuild the Je...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28558,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ordination Ordain","title_en":"Ordination Ordain","content_ro":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","content_en":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","summary_ro":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","summary_en":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29353,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30955,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Period*, Postexilic","title_en":"Period*, Postexilic","content_ro":"<h3>POSTEXILIC PERIOD*<\/h3>\n<p>A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Perspective<\/p>\n<p>• The Collapse of the Babylonian Empire<\/p>\n<p>• The Policy of Persia<\/p>\n<p>• The Return from Exile<\/p>\n<p>• The Return of Ezra<\/p>\n<p>• Nehemiah’s Return and Ministry<\/p>\n<p>• The Remainder of the Persian Period<\/p>\n<p>• Religious Features of the Postexilic Period<\/p>\n<p class=\"h2\" id=\"TheBiblicalPerspective\">The Biblical Perspective<\/p>\n<p>The books that specifically cover the history of the postexilic or Persian period are Ezra, Nehemiah, Haggai, and Zechariah. These cover a period of over a century, only a portion of which is dealt with in detail, as the following table shows:<\/p>\n\n<p class=\"h2\" id=\"TheCollapseoftheBabylonianEmpire\">The Collapse of the Babylonian Empire<\/p>\n<p>This occurred with dramatic suddenness, largely because of internal resistance to the policies of the last Babylonian king, Nabonidus (555–539 <span>BC<\/span>). His neglect of the traditional Babylonian deity, Marduk, in favor of the moon god, Sin, was particularly resented. Nabonidus lived in Taima during the last decade of his reign, refusing to enter Babylon, where his son Belshazzar ruled as virtual king, as noted in Daniel 5. Babylon fell to the Persians in October 538 <span>BC<\/span> and the entire empire passed into their control.<\/p>\n<p class=\"h2\" id=\"ThePolicyofPersia\">The Policy of Persia<\/p>\n<p>This is well documented through contemporary inscriptions, notably the record of Cyrus, the first king of the Persian Empire (559–530 <span>BC<\/span>), in the “Cyrus Cylinder.” A new phase in the relationship of conqueror to conquered peoples opened up, which contrasted with the policy of the Assyrian and Babylonian empires of crushing any opposition by massive force. Cyrus and his successors followed a conciliatory line, allowing exiled groups to return home, encouraging local faiths, posing as the champions of the territorial deities, and allowing local autonomy except where Persian interests were affected adversely. The cost of this operation, although considerable, must have been infinitesimal compared with that of keeping rebellious subjects under constant subjection.<\/p>\n<p>The new enlightened policy is reflected in the decree of Cyrus, dated 538 <span>BC<\/span> (Ezr 1:1) and preserved in two versions. The first (vv 1-4) is clearly the official proclamation, while the second (6:3-5) is a more prosaic memorandum dealing with building specifications, a record of Cyrus’s commitment stored in the official archives (vv 1-2). The critical tendency to question the narrative in Ezra 1, especially on the score of the favorable references to the God of Israel and the vast financial support promised, has been nullified by the archaeological evidence, which shows an identical policy elsewhere. The Cyrus Cylinder, for example, notes, “The gods who live within them [i.e., the cities] I returned to their places. . . . All of their inhabitants I collected and restored to their dwelling places.”<\/p>\n<p>In Judah itself there is no evidence for any warfare in this period, which suggests that the Persian takeover of the area was nonviolent. Judah was incorporated into the fifth Persian province, which included the entire area west of the Euphrates River (Ezr 7:21). It was no more than a minor subdistrict, governed through Samaria.<\/p>\n<p class=\"h2\" id=\"TheReturnfromExile\">The Return from Exile<\/p>\n<p>The continuance of a large Jewish community in Babylonia shows that not all the Jews responded to the invitation to return to their homeland, probably because of the prosperity acquired in exile. But 42,360 dedicated Jews (Ezr 2:64) braved the challenge of a four-month 900-mile (1,448-kilometer) journey under Sheshbazzar (1:8), the officially appointed leader, and Zerubbabel his nephew (3:2), who was probably the one to whom the Jews looked as leader. With great enthusiasm the Jews rebuilt the altar of sacrifice and resumed the observance of the traditional feasts (vv 1-6), revealing both a sense of stewardship (2:68-69) and careful attention to the requirements of the Law (3:2-4). Soon after, work on the second temple commenced—the materials and master craftsmen being imported from Tyre and Sidon (Ezr 3:7-9; cf. 1 Kgs 5). When the foundations were laid, the worshipers were doubtless aware that they were fulfilling God’s promise through Jeremiah (Ezr 3:10-11; cf. Jer 33:10-11). But their high hopes were thwarted when there was opposition from neighboring areas (Ezr 4:4-5), selfishness in giving their own accommodations a higher priority than the Lord’s house (Hg 1:2-4, 9), and a series of crop failures that further reduced morale (1:6, 10-11; 2:17).<\/p>\n<p>Work on the temple was not resumed until Haggai and Zechariah appeared in 520 <span>BC<\/span>. They encouraged Zerubbabel and Joshua (Jeshua) the high priest, rebuked the people for their apathy and selfishness, and promised God’s presence and blessing upon the temple project (Hg 1:12–2:9). Zechariah’s preaching went beyond the building of the temple, including the rebuilding of Jerusalem itself (Zec 2:1-5) and its world reputation (2:1-5, 11-12; 8:22). The two leaders were addressed in ways that anticipated the Messiah (Hg 2:21-23; Zec 6:10-14). But the Persian king Darius (521–486 <span>BC<\/span>) was not alarmed when the rebuilding operation was reported to him (Ezr 5:1–6:13) and allowed the work to continue. In February 515 <span>BC<\/span> it was dedicated (6:14-16). The Jewish community again had a focal point for its religion, but the political situation remained difficult, with no real security in a still-shattered city.<\/p>\n<p class=\"h2\" id=\"TheReturnofEzra\">The Return of Ezra<\/p>\n<p>The traditional date of Ezra’s return is 458 <span>BC<\/span> (preceding that of Nehemiah in 445 <span>BC<\/span>). This is based on the premise that the King Artaxerxes noted in Ezra 7:7 was Artaxerxes I Longimanus (464–424 <span>BC<\/span>) and not Artaxerxes II Mnemon (404–359 <span>BC<\/span>). However, some scholars, allowing that the king was Artaxerxes I, but believing that Nehemiah preceded Ezra, suggest that a tens unit has dropped out of “seventh” in Ezra 7:7, and that the date of Ezra’s return should be the 27th (438 <span>BC<\/span>) or 37th year (428 <span>BC<\/span>) of Artaxerxes I, making Ezra’s return a few years after Nehemiah’s. While this is plausible, there remains strong support for the traditional view. It accords with the order of the two books in the OT and requires no textual emendation. It also accounts for the section in Ezra 4:7-23, where, in the reign of Artaxerxes, an abortive effort was made by a recently returned group to rebuild the wall of Jerusalem. Nehemiah 1:1-4 suggests that this was regarded as important and its abrupt termination, by a decree of the king, caused Nehemiah great distress. The probability is that Ezra, recently returned, realized that little could be done in the way of major religious reformation until Jerusalem was secure, but in attempting to rebuild the wall he exceeded his mandate and was not able to function adequately until Nehemiah arrived, when the new security of Jerusalem allowed the great Law-reading ceremony of Nehemiah 8:1-12 to take place.<\/p>\n<p>Ezra’s ministry concerned the teaching of the Law of Moses, the Pentateuch, which had long been extant in its final form by this time. Ezra 7 shows that Artaxerxes was following the traditional Persian policy of encouraging good relationships with his subject peoples. Ezra’s appointment (Ezr 7:12) was to a state office; it has frequently been paraphrased as “Secretary of State for Jewish Religious Affairs.”<\/p>\n\n<p class=\"h2\" id=\"NehemiahsReturnandMinistry\">Nehemiah’s Return and Ministry<\/p>\n<p>Hanani and others (Neh 1:1-3) informed Nehemiah of the complete failure of a recent attempt to rebuild the wall, probably that recorded in Ezra 4:7-23, and sought his mediation before the very king who had authorized the decree that compelled work on the wall to cease. A friend in high places was vital, and Nehemiah, a trusted and influential member of the court (Neh 1:11), was approached for this delicate and dangerous task. Nehemiah 1:4–2:8 shows how well he prepared for and seized his opportunity. His appointment as the governor of Judah (5:14) involved the removal of this area from the control of the governor of Samaria, which accounts for the unrelenting hostility of Sanballat (2:19; 4:1). The evidence of Nehemiah 3 suggests that the extent of Judah at this time was limited, probably not reaching as far north as Bethel or as far south as Hebron. Nehemiah was faced with opposition that included ridicule (2:19; 4:1-3), armed force (4:8, 11), discouragement (v 10), internal economic problems (5:1-18), intrigue (6:1-2), intimidation, and blackmail (vv 5-14). In spite of these obstacles, the wall was completed in the incredibly brief period of 52 days (v 15).<\/p>\n<p>In addition to this monumental achievement, Nehemiah completely reorganized the social and economic life of Jerusalem, dealing with alienated mortgages, excessive interest rates (Neh 5:1-13), mixed marriages (10:30; 13:23-30), Sabbath observance (10:31; 13:15-21), and temple supplies (10:32-40; 13:10-13). Almost certainly, it was this political and economic security that allowed Ezra, who probably arrived 13 years earlier, to proceed with his great religious reformation based on the Law. Nehemiah’s book, usually called the “Nehemiah Memoirs,” was probably presented by him in the temple as a “votive offering” (as indicated by the form of 5:19; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"TheRemainderofthePersianPeriod\">The Remainder of the Persian Period<\/p>\n<p>Persian control, which probably centered on Lachish, was traditionally mild, except where her interests were directly threatened. There is no evidence of any major discontent in Judah, which enjoyed a considerable degree of autonomy. The Phoenician revolt of 351 <span>BC<\/span>, which took Artaxerxes III (359–338 <span>BC<\/span>) three years to subdue, was the only serious disturbance in the area. While Artaxerxes deported some Jews to Hyrcania, southeast of the Caspian Sea, that was probably a precautionary measure, and Judah does not appear to have been greatly involved in the revolt. The Jerusalem priests were allowed to mint their own coinage and levy a temple tax. Under the wider influence of the Persian Empire, Hebrew gradually fell out of popular usage as a spoken language, being replaced by Aramaic. As the international stature of Greece increased, so the influence of Hellenism began to be felt, even in Judah.<\/p>\n<p class=\"h2\" id=\"ReligiousFeaturesofthePostexilicPeriod\">Religious Features of the Postexilic Period<\/p>\n<h5>The Decline of Prophecy<\/h5>\n<p>There were three main reasons for this:<\/p>\n<p>1. The prophetic movement as a whole became discredited after Jerusalem fell in 586 <span>BC<\/span>. The large number of popular cult prophets who had foretold a sudden end to the Babylonian oppression (e.g., Jer 28:1-4) were proved decisively wrong. The suspicion that henceforth became attached to prophecy was increased further in the Persian period, when large numbers of itinerant “prophets” of various religions traveled widely. Zechariah 13:2-6 shows the stern measures advocated against such false prophets and fortune-tellers.<\/p>\n<li>2. There was a markedly different historical situation. The chastened remnant that survived had turned away from the blatant apostasy that characterized the preexilic period, so that the prophetic condemnation was not required with the same urgency. The temple and the Law had acquired a new prominence, and postexilic prophecy generally was concerned either with the rebuilding of the temple (e.g., Haggai and Zechariah) or the purification of its cult (e.g., Malachi). Once this goal had been realized, the role of the prophet was diminished. Another historical factor was the relatively large number of priests who returned from captivity, doubtless encouraged by the prospect of serving in the rebuilt temple. The main need at this time was for the priest, who revealed God’s will on the basis of the Law.<\/li>\n<li>3. There was an increasing stress on the transcendence of God, caused partly by an emphasis upon priestly mediation and partly by a fear of God that resulted from the recent judgment. The apocalyptic movement, with its emphasis on angelic intermediaries between humans and a transcendent God, encouraged this tendency. Correspondingly, the prophetic appeal for a personal, moral walk with God weakened.<\/li>\n<h5>The Rise of the Synagogue<\/h5>\n<p>Some type of local worship, independent of the temple and its sacrifices, must have developed in the Captivity, with the Law increasingly occupying a dominant position. Later on, the prophetic books were read and expounded, but the primary stress was always on the Law. This mode of worship later took root in the homeland, and the synagogue gradually developed into the focal point of the community for social relationships, education, and worship. It facilitated the worldwide continuance and expansion of the Jewish faith, independent of Jerusalem.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Ezra, Book of; Haggai, Book of; Israel, History of; Nehemiah, Book of; Zechariah, Book of.<\/p>","content_en":"<h3>POSTEXILIC PERIOD*<\/h3>\n<p>A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Perspective<\/p>\n<p>• The Collapse of the Babylonian Empire<\/p>\n<p>• The Policy of Persia<\/p>\n<p>• The Return from Exile<\/p>\n<p>• The Return of Ezra<\/p>\n<p>• Nehemiah’s Return and Ministry<\/p>\n<p>• The Remainder of the Persian Period<\/p>\n<p>• Religious Features of the Postexilic Period<\/p>\n<p class=\"h2\" id=\"TheBiblicalPerspective\">The Biblical Perspective<\/p>\n<p>The books that specifically cover the history of the postexilic or Persian period are Ezra, Nehemiah, Haggai, and Zechariah. These cover a period of over a century, only a portion of which is dealt with in detail, as the following table shows:<\/p>\n\n<p class=\"h2\" id=\"TheCollapseoftheBabylonianEmpire\">The Collapse of the Babylonian Empire<\/p>\n<p>This occurred with dramatic suddenness, largely because of internal resistance to the policies of the last Babylonian king, Nabonidus (555–539 <span>BC<\/span>). His neglect of the traditional Babylonian deity, Marduk, in favor of the moon god, Sin, was particularly resented. Nabonidus lived in Taima during the last decade of his reign, refusing to enter Babylon, where his son Belshazzar ruled as virtual king, as noted in Daniel 5. Babylon fell to the Persians in October 538 <span>BC<\/span> and the entire empire passed into their control.<\/p>\n<p class=\"h2\" id=\"ThePolicyofPersia\">The Policy of Persia<\/p>\n<p>This is well documented through contemporary inscriptions, notably the record of Cyrus, the first king of the Persian Empire (559–530 <span>BC<\/span>), in the “Cyrus Cylinder.” A new phase in the relationship of conqueror to conquered peoples opened up, which contrasted with the policy of the Assyrian and Babylonian empires of crushing any opposition by massive force. Cyrus and his successors followed a conciliatory line, allowing exiled groups to return home, encouraging local faiths, posing as the champions of the territorial deities, and allowing local autonomy except where Persian interests were affected adversely. The cost of this operation, although considerable, must have been infinitesimal compared with that of keeping rebellious subjects under constant subjection.<\/p>\n<p>The new enlightened policy is reflected in the decree of Cyrus, dated 538 <span>BC<\/span> (Ezr 1:1) and preserved in two versions. The first (vv 1-4) is clearly the official proclamation, while the second (6:3-5) is a more prosaic memorandum dealing with building specifications, a record of Cyrus’s commitment stored in the official archives (vv 1-2). The critical tendency to question the narrative in Ezra 1, especially on the score of the favorable references to the God of Israel and the vast financial support promised, has been nullified by the archaeological evidence, which shows an identical policy elsewhere. The Cyrus Cylinder, for example, notes, “The gods who live within them [i.e., the cities] I returned to their places. . . . All of their inhabitants I collected and restored to their dwelling places.”<\/p>\n<p>In Judah itself there is no evidence for any warfare in this period, which suggests that the Persian takeover of the area was nonviolent. Judah was incorporated into the fifth Persian province, which included the entire area west of the Euphrates River (Ezr 7:21). It was no more than a minor subdistrict, governed through Samaria.<\/p>\n<p class=\"h2\" id=\"TheReturnfromExile\">The Return from Exile<\/p>\n<p>The continuance of a large Jewish community in Babylonia shows that not all the Jews responded to the invitation to return to their homeland, probably because of the prosperity acquired in exile. But 42,360 dedicated Jews (Ezr 2:64) braved the challenge of a four-month 900-mile (1,448-kilometer) journey under Sheshbazzar (1:8), the officially appointed leader, and Zerubbabel his nephew (3:2), who was probably the one to whom the Jews looked as leader. With great enthusiasm the Jews rebuilt the altar of sacrifice and resumed the observance of the traditional feasts (vv 1-6), revealing both a sense of stewardship (2:68-69) and careful attention to the requirements of the Law (3:2-4). Soon after, work on the second temple commenced—the materials and master craftsmen being imported from Tyre and Sidon (Ezr 3:7-9; cf. 1 Kgs 5). When the foundations were laid, the worshipers were doubtless aware that they were fulfilling God’s promise through Jeremiah (Ezr 3:10-11; cf. Jer 33:10-11). But their high hopes were thwarted when there was opposition from neighboring areas (Ezr 4:4-5), selfishness in giving their own accommodations a higher priority than the Lord’s house (Hg 1:2-4, 9), and a series of crop failures that further reduced morale (1:6, 10-11; 2:17).<\/p>\n<p>Work on the temple was not resumed until Haggai and Zechariah appeared in 520 <span>BC<\/span>. They encouraged Zerubbabel and Joshua (Jeshua) the high priest, rebuked the people for their apathy and selfishness, and promised God’s presence and blessing upon the temple project (Hg 1:12–2:9). Zechariah’s preaching went beyond the building of the temple, including the rebuilding of Jerusalem itself (Zec 2:1-5) and its world reputation (2:1-5, 11-12; 8:22). The two leaders were addressed in ways that anticipated the Messiah (Hg 2:21-23; Zec 6:10-14). But the Persian king Darius (521–486 <span>BC<\/span>) was not alarmed when the rebuilding operation was reported to him (Ezr 5:1–6:13) and allowed the work to continue. In February 515 <span>BC<\/span> it was dedicated (6:14-16). The Jewish community again had a focal point for its religion, but the political situation remained difficult, with no real security in a still-shattered city.<\/p>\n<p class=\"h2\" id=\"TheReturnofEzra\">The Return of Ezra<\/p>\n<p>The traditional date of Ezra’s return is 458 <span>BC<\/span> (preceding that of Nehemiah in 445 <span>BC<\/span>). This is based on the premise that the King Artaxerxes noted in Ezra 7:7 was Artaxerxes I Longimanus (464–424 <span>BC<\/span>) and not Artaxerxes II Mnemon (404–359 <span>BC<\/span>). However, some scholars, allowing that the king was Artaxerxes I, but believing that Nehemiah preceded Ezra, suggest that a tens unit has dropped out of “seventh” in Ezra 7:7, and that the date of Ezra’s return should be the 27th (438 <span>BC<\/span>) or 37th year (428 <span>BC<\/span>) of Artaxerxes I, making Ezra’s return a few years after Nehemiah’s. While this is plausible, there remains strong support for the traditional view. It accords with the order of the two books in the OT and requires no textual emendation. It also accounts for the section in Ezra 4:7-23, where, in the reign of Artaxerxes, an abortive effort was made by a recently returned group to rebuild the wall of Jerusalem. Nehemiah 1:1-4 suggests that this was regarded as important and its abrupt termination, by a decree of the king, caused Nehemiah great distress. The probability is that Ezra, recently returned, realized that little could be done in the way of major religious reformation until Jerusalem was secure, but in attempting to rebuild the wall he exceeded his mandate and was not able to function adequately until Nehemiah arrived, when the new security of Jerusalem allowed the great Law-reading ceremony of Nehemiah 8:1-12 to take place.<\/p>\n<p>Ezra’s ministry concerned the teaching of the Law of Moses, the Pentateuch, which had long been extant in its final form by this time. Ezra 7 shows that Artaxerxes was following the traditional Persian policy of encouraging good relationships with his subject peoples. Ezra’s appointment (Ezr 7:12) was to a state office; it has frequently been paraphrased as “Secretary of State for Jewish Religious Affairs.”<\/p>\n\n<p class=\"h2\" id=\"NehemiahsReturnandMinistry\">Nehemiah’s Return and Ministry<\/p>\n<p>Hanani and others (Neh 1:1-3) informed Nehemiah of the complete failure of a recent attempt to rebuild the wall, probably that recorded in Ezra 4:7-23, and sought his mediation before the very king who had authorized the decree that compelled work on the wall to cease. A friend in high places was vital, and Nehemiah, a trusted and influential member of the court (Neh 1:11), was approached for this delicate and dangerous task. Nehemiah 1:4–2:8 shows how well he prepared for and seized his opportunity. His appointment as the governor of Judah (5:14) involved the removal of this area from the control of the governor of Samaria, which accounts for the unrelenting hostility of Sanballat (2:19; 4:1). The evidence of Nehemiah 3 suggests that the extent of Judah at this time was limited, probably not reaching as far north as Bethel or as far south as Hebron. Nehemiah was faced with opposition that included ridicule (2:19; 4:1-3), armed force (4:8, 11), discouragement (v 10), internal economic problems (5:1-18), intrigue (6:1-2), intimidation, and blackmail (vv 5-14). In spite of these obstacles, the wall was completed in the incredibly brief period of 52 days (v 15).<\/p>\n<p>In addition to this monumental achievement, Nehemiah completely reorganized the social and economic life of Jerusalem, dealing with alienated mortgages, excessive interest rates (Neh 5:1-13), mixed marriages (10:30; 13:23-30), Sabbath observance (10:31; 13:15-21), and temple supplies (10:32-40; 13:10-13). Almost certainly, it was this political and economic security that allowed Ezra, who probably arrived 13 years earlier, to proceed with his great religious reformation based on the Law. Nehemiah’s book, usually called the “Nehemiah Memoirs,” was probably presented by him in the temple as a “votive offering” (as indicated by the form of 5:19; 13:14, 22, 31).<\/p>\n<p class=\"h2\" id=\"TheRemainderofthePersianPeriod\">The Remainder of the Persian Period<\/p>\n<p>Persian control, which probably centered on Lachish, was traditionally mild, except where her interests were directly threatened. There is no evidence of any major discontent in Judah, which enjoyed a considerable degree of autonomy. The Phoenician revolt of 351 <span>BC<\/span>, which took Artaxerxes III (359–338 <span>BC<\/span>) three years to subdue, was the only serious disturbance in the area. While Artaxerxes deported some Jews to Hyrcania, southeast of the Caspian Sea, that was probably a precautionary measure, and Judah does not appear to have been greatly involved in the revolt. The Jerusalem priests were allowed to mint their own coinage and levy a temple tax. Under the wider influence of the Persian Empire, Hebrew gradually fell out of popular usage as a spoken language, being replaced by Aramaic. As the international stature of Greece increased, so the influence of Hellenism began to be felt, even in Judah.<\/p>\n<p class=\"h2\" id=\"ReligiousFeaturesofthePostexilicPeriod\">Religious Features of the Postexilic Period<\/p>\n<h5>The Decline of Prophecy<\/h5>\n<p>There were three main reasons for this:<\/p>\n<p>1. The prophetic movement as a whole became discredited after Jerusalem fell in 586 <span>BC<\/span>. The large number of popular cult prophets who had foretold a sudden end to the Babylonian oppression (e.g., Jer 28:1-4) were proved decisively wrong. The suspicion that henceforth became attached to prophecy was increased further in the Persian period, when large numbers of itinerant “prophets” of various religions traveled widely. Zechariah 13:2-6 shows the stern measures advocated against such false prophets and fortune-tellers.<\/p>\n<li>2. There was a markedly different historical situation. The chastened remnant that survived had turned away from the blatant apostasy that characterized the preexilic period, so that the prophetic condemnation was not required with the same urgency. The temple and the Law had acquired a new prominence, and postexilic prophecy generally was concerned either with the rebuilding of the temple (e.g., Haggai and Zechariah) or the purification of its cult (e.g., Malachi). Once this goal had been realized, the role of the prophet was diminished. Another historical factor was the relatively large number of priests who returned from captivity, doubtless encouraged by the prospect of serving in the rebuilt temple. The main need at this time was for the priest, who revealed God’s will on the basis of the Law.<\/li>\n<li>3. There was an increasing stress on the transcendence of God, caused partly by an emphasis upon priestly mediation and partly by a fear of God that resulted from the recent judgment. The apocalyptic movement, with its emphasis on angelic intermediaries between humans and a transcendent God, encouraged this tendency. Correspondingly, the prophetic appeal for a personal, moral walk with God weakened.<\/li>\n<h5>The Rise of the Synagogue<\/h5>\n<p>Some type of local worship, independent of the temple and its sacrifices, must have developed in the Captivity, with the Law increasingly occupying a dominant position. Later on, the prophetic books were read and expounded, but the primary stress was always on the Law. This mode of worship later took root in the homeland, and the synagogue gradually developed into the focal point of the community for social relationships, education, and worship. It facilitated the worldwide continuance and expansion of the Jewish faith, independent of Jerusalem.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Ezra, Book of; Haggai, Book of; Israel, History of; Nehemiah, Book of; Zechariah, Book of.<\/p>","summary_ro":"POSTEXILIC PERIOD* A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 BC. Preview • The Biblical Perspective • The Collapse of the Babylonian Empire • The Policy of Persia • The Return from Exile • The Return of Ezra • Nehemiah’s Return and Ministry • The Remainder of the Persian Period • Religious Features of the Postexilic Period The Biblical Perspective The books that specifically cover the history of the postexilic or Persian period are Ezra, N...","summary_en":"POSTEXILIC PERIOD* A period in the Jews’ history after their exile to Babylon. This period extends from 539–c. 331 BC. Preview • The Biblical Perspective • The Collapse of the Babylonian Empire • The Policy of Persia • The Return from Exile • The Return of Ezra • Nehemiah’s Return and Ministry • The Remainder of the Persian Period • Religious Features of the Postexilic Period The Biblical Perspective The books that specifically cover the history of the postexilic or Persian period are Ezra, N...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31740,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>PROPHETS, F<span>alse<\/span><\/h3>\n<p>Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, <span>nlt<\/span>).<\/p>\n<p>The false prophet’s message frequently appealed to national pride: Israel was God’s people; God’s temple was in their midst; therefore, all would be well (Jer 7:10). Jeremiah, however, warned them not to be fooled into thinking that just because they had the temple they would never suffer (vv 12-15). Such confrontation between the prophet of God and the national cult is exemplified in Amos’s encounter with Amaziah the priest of Bethel, who accused Amos of conspiring against Israel (Am 7:10-13). Yet Amos was proved right when the northern kingdom fell to the Assyrians in 722 <span>BC<\/span> and the Jews were taken into exile.<\/p>\n<p>The message of the false prophet was usually spurred by self-interest and given to please the people. It was not necessarily his intention to speak falsely, yet when spoken with wrong motivation, his message was often in error. This sometimes means that even a true prophet could become false and occasionally a false prophet could be used of God for the right purpose. For example, Balaam, a non-Israelite with whom God entrusted a vision, found himself in the difficult position of having to please Balak, who had hired him, and the God of Israel, who spoke to him (Nm 22–23). A fascinating story is told in 1 Kings 13 of two nameless prophets—one true and the other false—who abruptly change roles when the lying prophet speaks truth and the true prophet is proven false by disobedience. In the case of Jeremiah in confrontation with Hananiah the son of Azzur, the two prophets meet in the temple to pitch prophecy against prophecy. Hananiah was proved false, though he appeared as a legitimate prophet from Gibeon (Jer 28:1). He prophesied the very thing the people in Jerusalem wanted to hear, namely, the imminent fall of Babylon. Subsequent events, however, proved this thinking wishful. We may therefore say that false prophecy is self-centered, wrongly motivated, and detached from reality.<\/p>\n<p>The concept of the false prophet is carried over into the NT. Our Lord warns against those who disguise themselves as harmless sheep but are in fact wolves ready for the kill. Jesus also warned his disciples that false christs would arise who would try to deceive God’s elect (Mt 24:24). The early church must have been plagued by such pseudoprophets, for the apostolic letters further warn against such men (cf. 2 Pt 2:1; 1 Jn 4:1). In the context of these letters “prophets” and “teachers” are interchangeable, though the original text speaks of them as “false prophets.” While pretending to be Christians, they are deceptive teachers because their instruction is perverse. These people even perform miracles, but with the help of evil spirits, not the Spirit of Christ (cf. Rv 13:11-15).<\/p>\n<p>False prophets, fraudulent spirits, and wrong teachings are recurring problems in the church. Believers should constantly stand guard against those who cleverly lie about the truth (cf. Eph 4:14-16); they should discern the spirits of prophets to determine whether they are from the evil one or from God (1 Cor 12:10-11). We are told not to believe everyone who claims that his or her message is from God, but to “test” the spirits to see whether their message is from the Holy Spirit and whether it agrees with the truth that Jesus is the Son of God in human form (cf. 1 Jn 4:1-3).<\/p>\n<p><em>See also<\/em> Antichrist; False Christs, False Messiahs; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>PROPHETS, F<span>alse<\/span><\/h3>\n<p>Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, <span>nlt<\/span>).<\/p>\n<p>The false prophet’s message frequently appealed to national pride: Israel was God’s people; God’s temple was in their midst; therefore, all would be well (Jer 7:10). Jeremiah, however, warned them not to be fooled into thinking that just because they had the temple they would never suffer (vv 12-15). Such confrontation between the prophet of God and the national cult is exemplified in Amos’s encounter with Amaziah the priest of Bethel, who accused Amos of conspiring against Israel (Am 7:10-13). Yet Amos was proved right when the northern kingdom fell to the Assyrians in 722 <span>BC<\/span> and the Jews were taken into exile.<\/p>\n<p>The message of the false prophet was usually spurred by self-interest and given to please the people. It was not necessarily his intention to speak falsely, yet when spoken with wrong motivation, his message was often in error. This sometimes means that even a true prophet could become false and occasionally a false prophet could be used of God for the right purpose. For example, Balaam, a non-Israelite with whom God entrusted a vision, found himself in the difficult position of having to please Balak, who had hired him, and the God of Israel, who spoke to him (Nm 22–23). A fascinating story is told in 1 Kings 13 of two nameless prophets—one true and the other false—who abruptly change roles when the lying prophet speaks truth and the true prophet is proven false by disobedience. In the case of Jeremiah in confrontation with Hananiah the son of Azzur, the two prophets meet in the temple to pitch prophecy against prophecy. Hananiah was proved false, though he appeared as a legitimate prophet from Gibeon (Jer 28:1). He prophesied the very thing the people in Jerusalem wanted to hear, namely, the imminent fall of Babylon. Subsequent events, however, proved this thinking wishful. We may therefore say that false prophecy is self-centered, wrongly motivated, and detached from reality.<\/p>\n<p>The concept of the false prophet is carried over into the NT. Our Lord warns against those who disguise themselves as harmless sheep but are in fact wolves ready for the kill. Jesus also warned his disciples that false christs would arise who would try to deceive God’s elect (Mt 24:24). The early church must have been plagued by such pseudoprophets, for the apostolic letters further warn against such men (cf. 2 Pt 2:1; 1 Jn 4:1). In the context of these letters “prophets” and “teachers” are interchangeable, though the original text speaks of them as “false prophets.” While pretending to be Christians, they are deceptive teachers because their instruction is perverse. These people even perform miracles, but with the help of evil spirits, not the Spirit of Christ (cf. Rv 13:11-15).<\/p>\n<p>False prophets, fraudulent spirits, and wrong teachings are recurring problems in the church. Believers should constantly stand guard against those who cleverly lie about the truth (cf. Eph 4:14-16); they should discern the spirits of prophets to determine whether they are from the evil one or from God (1 Cor 12:10-11). We are told not to believe everyone who claims that his or her message is from God, but to “test” the spirits to see whether their message is from the Holy Spirit and whether it agrees with the truth that Jesus is the Son of God in human form (cf. 1 Jn 4:1-3).<\/p>\n<p><em>See also<\/em> Antichrist; False Christs, False Messiahs; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"PROPHETS, False Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, ...","summary_en":"PROPHETS, False Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39127,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zedekiah","title_en":"Zedekiah","content_ro":"<h3>ZEDEKIAH<\/h3>\n<li>1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 <span>BC<\/span>) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 <span>BC<\/span>), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported him to Babylon, along with the elite of the nation: government officials, army officers, and craftsmen. As Jehoiachin’s replacement, Nebuchadnezzar appointed his uncle Mattaniah, a younger brother of Jehoiakim and of the earlier, short-lived King Jehoahaz (609 <span>BC<\/span>). Mattaniah was thus the third son of Josiah to occupy the throne of Judah. The Babylonian king named him Zedekiah, which means “the Lord is my righteousness.”<\/li>\n<p>Zedekiah found himself in a difficult position as Judah’s king. Many evidently still regarded Jehoiachin as the real king (cf. Jer 28:1-4). Certainly the Judeans deported to Babylonia dated events by reference to Jehoiachin (2 Kgs 25:27; Ez 1:2). Though the Babylonians exacted from Zedekiah an oath of loyalty (2 Chr 36:13; Ez 17:13-18), evidence suggests that they too viewed Zedekiah’s predecessor as the legitimate king and Zedekiah as regent. They may have been holding him in reserve for possible restoration to power, should events require it.<\/p>\n<p>Judah was filled with a false optimism that could hardly have helped the new king. It was confidently expected that the deportation of the leading citizens would be only temporary; prophets were guaranteeing that Babylon’s power would be broken within two years (Jer 28:2-4). They were opposed by a few prophets led by Jeremiah, whose message found little support.<\/p>\n<p>Pressure both from within the nation and from without was put on Zedekiah to change his political allegiance. In the fourth year of his reign (593 <span>BC<\/span>), the neighboring states of Ammon, Moab, Tyre, and Sidon formed a coalition to fight for independence from Babylon. Envoys were sent to Zedekiah (Jer 27:1-3). However, Jeremiah advised the king not to get involved. In the same year, according to Jeremiah 51:59, Zedekiah visited Babylon. He may have been summoned to affirm his loyalty and to explain his role in the political situation. The planned rebellion did not occur, perhaps because aid from Egypt failed to materialize.<\/p>\n<p>Within the Judean court a strong pro-Egyptian party existed. This party saw Egypt as an ally for breaking away from their eastern master, just like the advisers of King Hezekiah a century before (cf. Is 31:1-3; 36:6). Zedekiah, finding it difficult to resist this political pressure, eventually transferred his allegiance to Egypt.<\/p>\n<p>Hophra (589–570 <span>BC<\/span>), Psammetichus’s heir to the Egyptian throne, organized a joint rebellion in the west against Babylon. According to Ezekiel 21:18-32 and 25:12-17, Judah and Ammon supported him, while Edom and Philistia shrewdly abstained. Zedekiah was rebuked by the prophet Ezekiel (Ez 17:13-18) for breaking his oath to Nebuchadnezzar (cf. 2 Chr 36:13) and rebelling against him by sending envoys to Egypt to negotiate for military support.<\/p>\n<p>In the face of this western uprising engineered by his Egyptian rival, Nebuchadnezzar was forced to march westward. Setting up headquarters at Riblah in northern Syria, he decided to make Jerusalem his prime target (Ez 21:18-23). The ensuing siege of Jerusalem was temporarily lifted due to an Egyptian attack but afterward was resumed until the city fell. Zedekiah, fleeing eastward with his troops, was caught near Jericho and taken north to Nebuchadnezzar at Riblah. There he was put on trial for breaking his promises of vassalage. By way of punishment, his sons were killed before his eyes. This tragic sight was the last he ever saw, since his eyes were then put out. He was taken in chains to Babylon, where he eventually died in prison (2 Kgs 25:5-7; Jer 39:7; 52:8-11; cf. Ez 12:13).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Kenaanah’s son and one of the prophets who spoke falsely to kings Ahab of Israel and Jehoshaphat of Judah, telling them that the Lord would give Ahab victory over the Syrians at Ramoth-gilead (1 Kgs 22:11). After hearing Micaiah’s contrary prediction that Ahab would in fact be killed in the battle, Zedekiah, in anger, struck Micaiah (v 24).<\/li>\n<li>3. Jeconiah’s son and a descendant of David through Solomon’s line (1 Chr 3:16).<\/li>\n<li>4. Leading priest who affirmed Nehemiah’s covenant during the postexilic era (Neh 10:1).<\/li>\n<li>5. Maaseiah’s son, who, according to Jeremiah, King Nebuchadnezzar of Babylon would kill by roasting in fire for his adultery and lying words (Jer 29:21-23).<\/li>\n<li>6. Hananiah’s son and a prince in Judah during King Jehoiakim’s reign (Jer 36:12).<\/li>","content_en":"<h3>ZEDEKIAH<\/h3>\n<li>1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 <span>BC<\/span>) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 <span>BC<\/span>), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported him to Babylon, along with the elite of the nation: government officials, army officers, and craftsmen. As Jehoiachin’s replacement, Nebuchadnezzar appointed his uncle Mattaniah, a younger brother of Jehoiakim and of the earlier, short-lived King Jehoahaz (609 <span>BC<\/span>). Mattaniah was thus the third son of Josiah to occupy the throne of Judah. The Babylonian king named him Zedekiah, which means “the Lord is my righteousness.”<\/li>\n<p>Zedekiah found himself in a difficult position as Judah’s king. Many evidently still regarded Jehoiachin as the real king (cf. Jer 28:1-4). Certainly the Judeans deported to Babylonia dated events by reference to Jehoiachin (2 Kgs 25:27; Ez 1:2). Though the Babylonians exacted from Zedekiah an oath of loyalty (2 Chr 36:13; Ez 17:13-18), evidence suggests that they too viewed Zedekiah’s predecessor as the legitimate king and Zedekiah as regent. They may have been holding him in reserve for possible restoration to power, should events require it.<\/p>\n<p>Judah was filled with a false optimism that could hardly have helped the new king. It was confidently expected that the deportation of the leading citizens would be only temporary; prophets were guaranteeing that Babylon’s power would be broken within two years (Jer 28:2-4). They were opposed by a few prophets led by Jeremiah, whose message found little support.<\/p>\n<p>Pressure both from within the nation and from without was put on Zedekiah to change his political allegiance. In the fourth year of his reign (593 <span>BC<\/span>), the neighboring states of Ammon, Moab, Tyre, and Sidon formed a coalition to fight for independence from Babylon. Envoys were sent to Zedekiah (Jer 27:1-3). However, Jeremiah advised the king not to get involved. In the same year, according to Jeremiah 51:59, Zedekiah visited Babylon. He may have been summoned to affirm his loyalty and to explain his role in the political situation. The planned rebellion did not occur, perhaps because aid from Egypt failed to materialize.<\/p>\n<p>Within the Judean court a strong pro-Egyptian party existed. This party saw Egypt as an ally for breaking away from their eastern master, just like the advisers of King Hezekiah a century before (cf. Is 31:1-3; 36:6). Zedekiah, finding it difficult to resist this political pressure, eventually transferred his allegiance to Egypt.<\/p>\n<p>Hophra (589–570 <span>BC<\/span>), Psammetichus’s heir to the Egyptian throne, organized a joint rebellion in the west against Babylon. According to Ezekiel 21:18-32 and 25:12-17, Judah and Ammon supported him, while Edom and Philistia shrewdly abstained. Zedekiah was rebuked by the prophet Ezekiel (Ez 17:13-18) for breaking his oath to Nebuchadnezzar (cf. 2 Chr 36:13) and rebelling against him by sending envoys to Egypt to negotiate for military support.<\/p>\n<p>In the face of this western uprising engineered by his Egyptian rival, Nebuchadnezzar was forced to march westward. Setting up headquarters at Riblah in northern Syria, he decided to make Jerusalem his prime target (Ez 21:18-23). The ensuing siege of Jerusalem was temporarily lifted due to an Egyptian attack but afterward was resumed until the city fell. Zedekiah, fleeing eastward with his troops, was caught near Jericho and taken north to Nebuchadnezzar at Riblah. There he was put on trial for breaking his promises of vassalage. By way of punishment, his sons were killed before his eyes. This tragic sight was the last he ever saw, since his eyes were then put out. He was taken in chains to Babylon, where he eventually died in prison (2 Kgs 25:5-7; Jer 39:7; 52:8-11; cf. Ez 12:13).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Kenaanah’s son and one of the prophets who spoke falsely to kings Ahab of Israel and Jehoshaphat of Judah, telling them that the Lord would give Ahab victory over the Syrians at Ramoth-gilead (1 Kgs 22:11). After hearing Micaiah’s contrary prediction that Ahab would in fact be killed in the battle, Zedekiah, in anger, struck Micaiah (v 24).<\/li>\n<li>3. Jeconiah’s son and a descendant of David through Solomon’s line (1 Chr 3:16).<\/li>\n<li>4. Leading priest who affirmed Nehemiah’s covenant during the postexilic era (Neh 10:1).<\/li>\n<li>5. Maaseiah’s son, who, according to Jeremiah, King Nebuchadnezzar of Babylon would kill by roasting in fire for his adultery and lying words (Jer 29:21-23).<\/li>\n<li>6. Hananiah’s son and a prince in Judah during King Jehoiakim’s reign (Jer 36:12).<\/li>","summary_ro":"ZEDEKIAH 1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 BC) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 BC), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported h...","summary_en":"ZEDEKIAH 1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 BC) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 BC), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported h...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39568,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Yoke","title_en":"Yoke","content_ro":"<h3>YOKE<\/h3>\n<p>The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divine judgment (Lam 1:14), so that deliverance was represented as God breaking the yoke that had enslaved Israel (Is 9:4; 10:27; 14:25; 58:6; Jer 2:20; 5:5). The yoke of bondage figured prominently in Jeremiah’s dispute with Hananiah’s prophecy concerning Judah’s imminent release from Babylonian captivity (Jer 27:8-11; 28:1-17). In the NT, Jesus transforms “yoke” into a positive term by calling on people to take up his yoke, which is not burdensome, and he will give them rest for their souls (Mt 11:29-30).<\/p>","content_en":"<h3>YOKE<\/h3>\n<p>The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divine judgment (Lam 1:14), so that deliverance was represented as God breaking the yoke that had enslaved Israel (Is 9:4; 10:27; 14:25; 58:6; Jer 2:20; 5:5). The yoke of bondage figured prominently in Jeremiah’s dispute with Hananiah’s prophecy concerning Judah’s imminent release from Babylonian captivity (Jer 27:8-11; 28:1-17). In the NT, Jesus transforms “yoke” into a positive term by calling on people to take up his yoke, which is not burdensome, and he will give them rest for their souls (Mt 11:29-30).<\/p>","summary_ro":"YOKE The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divi...","summary_en":"YOKE The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divi...","source":"Articles\/XY.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52466,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:1","title_en":"Study Note: Ieremia 28:1","content_ro":"<p><strong>28:1-17<\/strong> Soon after the events of ch 27, a false prophet named <em>Hananiah<\/em> publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.<\/p>","content_en":"<p><strong>28:1-17<\/strong> Soon after the events of ch 27, a false prophet named <em>Hananiah<\/em> publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.<\/p>","summary_ro":"28:1-17 Soon after the events of ch 27, a false prophet named Hananiah publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.","summary_en":"28:1-17 Soon after the events of ch 27, a false prophet named Hananiah publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52467,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:1","title_en":"Study Note: Ieremia 28:1","content_ro":"<p><strong>28:1<\/strong> The <em>people<\/em> were <em>in the Temple<\/em><em>,<\/em> so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).<\/p>","content_en":"<p><strong>28:1<\/strong> The <em>people<\/em> were <em>in the Temple<\/em><em>,<\/em> so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).<\/p>","summary_ro":"28:1 The people were in the Temple, so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).","summary_en":"28:1 The people were in the Temple, so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80092,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:1","title_en":"Study Note: Ieremia 28:1","content_ro":"<p><strong>28:1-17<\/strong> Soon after the events of ch 27, a false prophet named <em>Hananiah<\/em> publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.<\/p>","content_en":"<p><strong>28:1-17<\/strong> Soon after the events of ch 27, a false prophet named <em>Hananiah<\/em> publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.<\/p>","summary_ro":"28:1-17 Soon after the events of ch 27, a false prophet named Hananiah publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.","summary_en":"28:1-17 Soon after the events of ch 27, a false prophet named Hananiah publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80093,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:1","title_en":"Study Note: Ieremia 28:1","content_ro":"<p><strong>28:1<\/strong> The <em>people<\/em> were <em>in the Temple<\/em><em>,<\/em> so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).<\/p>","content_en":"<p><strong>28:1<\/strong> The <em>people<\/em> were <em>in the Temple<\/em><em>,<\/em> so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).<\/p>","summary_ro":"28:1 The people were in the Temple, so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).","summary_en":"28:1 The people were in the Temple, so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107718,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:1","title_en":"Study Note: Ieremia 28:1","content_ro":"<p><strong>28:1-17<\/strong> Soon after the events of ch 27, a false prophet named <em>Hananiah<\/em> publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.<\/p>","content_en":"<p><strong>28:1-17<\/strong> Soon after the events of ch 27, a false prophet named <em>Hananiah<\/em> publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.<\/p>","summary_ro":"28:1-17 Soon after the events of ch 27, a false prophet named Hananiah publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.","summary_en":"28:1-17 Soon after the events of ch 27, a false prophet named Hananiah publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107719,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:1","title_en":"Study Note: Ieremia 28:1","content_ro":"<p><strong>28:1<\/strong> The <em>people<\/em> were <em>in the Temple<\/em><em>,<\/em> so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).<\/p>","content_en":"<p><strong>28:1<\/strong> The <em>people<\/em> were <em>in the Temple<\/em><em>,<\/em> so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).<\/p>","summary_ro":"28:1 The people were in the Temple, so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).","summary_en":"28:1 The people were in the Temple, so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135344,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:1","title_en":"Study Note: Ieremia 28:1","content_ro":"<p><strong>28:1-17<\/strong> Soon after the events of ch 27, a false prophet named <em>Hananiah<\/em> publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.<\/p>","content_en":"<p><strong>28:1-17<\/strong> Soon after the events of ch 27, a false prophet named <em>Hananiah<\/em> publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.<\/p>","summary_ro":"28:1-17 Soon after the events of ch 27, a false prophet named Hananiah publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.","summary_en":"28:1-17 Soon after the events of ch 27, a false prophet named Hananiah publicly confronted Jeremiah in the Temple courtyard. Each prophet gave what he claimed was a message from the Lord, but only Jeremiah’s prediction came true.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135345,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:1","title_en":"Study Note: Ieremia 28:1","content_ro":"<p><strong>28:1<\/strong> The <em>people<\/em> were <em>in the Temple<\/em><em>,<\/em> so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).<\/p>","content_en":"<p><strong>28:1<\/strong> The <em>people<\/em> were <em>in the Temple<\/em><em>,<\/em> so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).<\/p>","summary_ro":"28:1 The people were in the Temple, so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).","summary_en":"28:1 The people were in the Temple, so it was probably the occasion of one of the annual fall festivals, either the Day of Atonement (Lev 23:26-32) or the Festival of Shelters (Lev 23:33-36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64395,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64891,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92021,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92517,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119647,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120143,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147273,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147769,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Preaching to a Tough Crowd","title_en":"Preaching to a Tough Crowd","content_ro":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","content_en":"<h3>Preaching to a Tough Crowd<\/h3>\n<p>Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13).<\/p>\n<p>Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; 2:2), the callous (2:13-16), the dishonest (3:5), the apathetic (3:14-15), the doubters and skeptics, and the truly wicked (see 4:1). What does a preacher say to this kind of crowd?<\/p>\n<p>Malachi engaged his audience rhetorically through dialogue in a series of disputations. The prophet’s strong rebuke and clever anticipation of his audience’s rebuttals was a wake-up call that hit the mark: “Those who feared the <span>Lord<\/span> spoke with each other, and the <span>Lord<\/span> listened to what they said” (3:16).<\/p>\n<p>Like the prophets, both Jesus and his followers found themselves proclaiming messages to resistant audiences (see, e.g., Luke 4:16-30; John 10:22-40; Acts 5:26-40; 22:30–23:10). But such resistance did not provide impetus for neglecting the God-ordained task of proclaiming his word (see Acts 5:41-42). While those who preach a message from the Lord can hope for a positive response, as in the case of Malachi, such receptivity is by no means guaranteed.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:6-11; Exod 17:1-13; Judg 9:1-21; 1 Kgs 22:8-28; Jer 28:1-17; Mal 3:14-18; John 10:24-39; Acts 22:30–23:10<\/p>","summary_ro":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","summary_en":"Preaching to a Tough Crowd Sometimes God calls individuals to proclaim his word to a difficult audience. The listeners may be resistant to God’s truth and may reject both the message and the messenger. This was especially true of the Old Testament prophets, who often proclaimed messages the people did not want to hear (see Jer 26:7-9; 38:1-6; Amos 7:10-13). Malachi’s sermons were directed to a tough audience. Among those in his congregation were the disillusioned (Mal 1:2), the cynical (1:7; ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":39132,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zedekiah","title_en":"Zedekiah","content_ro":"<h3>ZEDEKIAH<\/h3>\n<li>1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 <span>BC<\/span>) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 <span>BC<\/span>), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported him to Babylon, along with the elite of the nation: government officials, army officers, and craftsmen. As Jehoiachin’s replacement, Nebuchadnezzar appointed his uncle Mattaniah, a younger brother of Jehoiakim and of the earlier, short-lived King Jehoahaz (609 <span>BC<\/span>). Mattaniah was thus the third son of Josiah to occupy the throne of Judah. The Babylonian king named him Zedekiah, which means “the Lord is my righteousness.”<\/li>\n<p>Zedekiah found himself in a difficult position as Judah’s king. Many evidently still regarded Jehoiachin as the real king (cf. Jer 28:1-4). Certainly the Judeans deported to Babylonia dated events by reference to Jehoiachin (2 Kgs 25:27; Ez 1:2). Though the Babylonians exacted from Zedekiah an oath of loyalty (2 Chr 36:13; Ez 17:13-18), evidence suggests that they too viewed Zedekiah’s predecessor as the legitimate king and Zedekiah as regent. They may have been holding him in reserve for possible restoration to power, should events require it.<\/p>\n<p>Judah was filled with a false optimism that could hardly have helped the new king. It was confidently expected that the deportation of the leading citizens would be only temporary; prophets were guaranteeing that Babylon’s power would be broken within two years (Jer 28:2-4). They were opposed by a few prophets led by Jeremiah, whose message found little support.<\/p>\n<p>Pressure both from within the nation and from without was put on Zedekiah to change his political allegiance. In the fourth year of his reign (593 <span>BC<\/span>), the neighboring states of Ammon, Moab, Tyre, and Sidon formed a coalition to fight for independence from Babylon. Envoys were sent to Zedekiah (Jer 27:1-3). However, Jeremiah advised the king not to get involved. In the same year, according to Jeremiah 51:59, Zedekiah visited Babylon. He may have been summoned to affirm his loyalty and to explain his role in the political situation. The planned rebellion did not occur, perhaps because aid from Egypt failed to materialize.<\/p>\n<p>Within the Judean court a strong pro-Egyptian party existed. This party saw Egypt as an ally for breaking away from their eastern master, just like the advisers of King Hezekiah a century before (cf. Is 31:1-3; 36:6). Zedekiah, finding it difficult to resist this political pressure, eventually transferred his allegiance to Egypt.<\/p>\n<p>Hophra (589–570 <span>BC<\/span>), Psammetichus’s heir to the Egyptian throne, organized a joint rebellion in the west against Babylon. According to Ezekiel 21:18-32 and 25:12-17, Judah and Ammon supported him, while Edom and Philistia shrewdly abstained. Zedekiah was rebuked by the prophet Ezekiel (Ez 17:13-18) for breaking his oath to Nebuchadnezzar (cf. 2 Chr 36:13) and rebelling against him by sending envoys to Egypt to negotiate for military support.<\/p>\n<p>In the face of this western uprising engineered by his Egyptian rival, Nebuchadnezzar was forced to march westward. Setting up headquarters at Riblah in northern Syria, he decided to make Jerusalem his prime target (Ez 21:18-23). The ensuing siege of Jerusalem was temporarily lifted due to an Egyptian attack but afterward was resumed until the city fell. Zedekiah, fleeing eastward with his troops, was caught near Jericho and taken north to Nebuchadnezzar at Riblah. There he was put on trial for breaking his promises of vassalage. By way of punishment, his sons were killed before his eyes. This tragic sight was the last he ever saw, since his eyes were then put out. He was taken in chains to Babylon, where he eventually died in prison (2 Kgs 25:5-7; Jer 39:7; 52:8-11; cf. Ez 12:13).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Kenaanah’s son and one of the prophets who spoke falsely to kings Ahab of Israel and Jehoshaphat of Judah, telling them that the Lord would give Ahab victory over the Syrians at Ramoth-gilead (1 Kgs 22:11). After hearing Micaiah’s contrary prediction that Ahab would in fact be killed in the battle, Zedekiah, in anger, struck Micaiah (v 24).<\/li>\n<li>3. Jeconiah’s son and a descendant of David through Solomon’s line (1 Chr 3:16).<\/li>\n<li>4. Leading priest who affirmed Nehemiah’s covenant during the postexilic era (Neh 10:1).<\/li>\n<li>5. Maaseiah’s son, who, according to Jeremiah, King Nebuchadnezzar of Babylon would kill by roasting in fire for his adultery and lying words (Jer 29:21-23).<\/li>\n<li>6. Hananiah’s son and a prince in Judah during King Jehoiakim’s reign (Jer 36:12).<\/li>","content_en":"<h3>ZEDEKIAH<\/h3>\n<li>1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 <span>BC<\/span>) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 <span>BC<\/span>), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported him to Babylon, along with the elite of the nation: government officials, army officers, and craftsmen. As Jehoiachin’s replacement, Nebuchadnezzar appointed his uncle Mattaniah, a younger brother of Jehoiakim and of the earlier, short-lived King Jehoahaz (609 <span>BC<\/span>). Mattaniah was thus the third son of Josiah to occupy the throne of Judah. The Babylonian king named him Zedekiah, which means “the Lord is my righteousness.”<\/li>\n<p>Zedekiah found himself in a difficult position as Judah’s king. Many evidently still regarded Jehoiachin as the real king (cf. Jer 28:1-4). Certainly the Judeans deported to Babylonia dated events by reference to Jehoiachin (2 Kgs 25:27; Ez 1:2). Though the Babylonians exacted from Zedekiah an oath of loyalty (2 Chr 36:13; Ez 17:13-18), evidence suggests that they too viewed Zedekiah’s predecessor as the legitimate king and Zedekiah as regent. They may have been holding him in reserve for possible restoration to power, should events require it.<\/p>\n<p>Judah was filled with a false optimism that could hardly have helped the new king. It was confidently expected that the deportation of the leading citizens would be only temporary; prophets were guaranteeing that Babylon’s power would be broken within two years (Jer 28:2-4). They were opposed by a few prophets led by Jeremiah, whose message found little support.<\/p>\n<p>Pressure both from within the nation and from without was put on Zedekiah to change his political allegiance. In the fourth year of his reign (593 <span>BC<\/span>), the neighboring states of Ammon, Moab, Tyre, and Sidon formed a coalition to fight for independence from Babylon. Envoys were sent to Zedekiah (Jer 27:1-3). However, Jeremiah advised the king not to get involved. In the same year, according to Jeremiah 51:59, Zedekiah visited Babylon. He may have been summoned to affirm his loyalty and to explain his role in the political situation. The planned rebellion did not occur, perhaps because aid from Egypt failed to materialize.<\/p>\n<p>Within the Judean court a strong pro-Egyptian party existed. This party saw Egypt as an ally for breaking away from their eastern master, just like the advisers of King Hezekiah a century before (cf. Is 31:1-3; 36:6). Zedekiah, finding it difficult to resist this political pressure, eventually transferred his allegiance to Egypt.<\/p>\n<p>Hophra (589–570 <span>BC<\/span>), Psammetichus’s heir to the Egyptian throne, organized a joint rebellion in the west against Babylon. According to Ezekiel 21:18-32 and 25:12-17, Judah and Ammon supported him, while Edom and Philistia shrewdly abstained. Zedekiah was rebuked by the prophet Ezekiel (Ez 17:13-18) for breaking his oath to Nebuchadnezzar (cf. 2 Chr 36:13) and rebelling against him by sending envoys to Egypt to negotiate for military support.<\/p>\n<p>In the face of this western uprising engineered by his Egyptian rival, Nebuchadnezzar was forced to march westward. Setting up headquarters at Riblah in northern Syria, he decided to make Jerusalem his prime target (Ez 21:18-23). The ensuing siege of Jerusalem was temporarily lifted due to an Egyptian attack but afterward was resumed until the city fell. Zedekiah, fleeing eastward with his troops, was caught near Jericho and taken north to Nebuchadnezzar at Riblah. There he was put on trial for breaking his promises of vassalage. By way of punishment, his sons were killed before his eyes. This tragic sight was the last he ever saw, since his eyes were then put out. He was taken in chains to Babylon, where he eventually died in prison (2 Kgs 25:5-7; Jer 39:7; 52:8-11; cf. Ez 12:13).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Kenaanah’s son and one of the prophets who spoke falsely to kings Ahab of Israel and Jehoshaphat of Judah, telling them that the Lord would give Ahab victory over the Syrians at Ramoth-gilead (1 Kgs 22:11). After hearing Micaiah’s contrary prediction that Ahab would in fact be killed in the battle, Zedekiah, in anger, struck Micaiah (v 24).<\/li>\n<li>3. Jeconiah’s son and a descendant of David through Solomon’s line (1 Chr 3:16).<\/li>\n<li>4. Leading priest who affirmed Nehemiah’s covenant during the postexilic era (Neh 10:1).<\/li>\n<li>5. Maaseiah’s son, who, according to Jeremiah, King Nebuchadnezzar of Babylon would kill by roasting in fire for his adultery and lying words (Jer 29:21-23).<\/li>\n<li>6. Hananiah’s son and a prince in Judah during King Jehoiakim’s reign (Jer 36:12).<\/li>","summary_ro":"ZEDEKIAH 1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 BC) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 BC), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported h...","summary_en":"ZEDEKIAH 1. Judah’s last king and a key political figure in the fateful final decade of the southern kingdom. His reign (597–586 BC) spanned Nebuchadnezzar’s two attacks on Jerusalem, in 597 and 586. The first attack was in reprisal for the rebellion of Josiah’s son, Jehoiakim (609–598 BC), against Nebuchadnezzar; however, by the time his forces captured Jerusalem, Jehoiakim was dead and had been succeeded by his 18-year-old son Jehoiachin. Nebuchadnezzar deposed the young king and deported h...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52468,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:2","title_en":"Study Note: Ieremia 28:2","content_ro":"<p><strong>28:2-3<\/strong> Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the <em>yoke of the king of Babylon<\/em> since 597 <span>BC<\/span>.<\/p>","content_en":"<p><strong>28:2-3<\/strong> Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the <em>yoke of the king of Babylon<\/em> since 597 <span>BC<\/span>.<\/p>","summary_ro":"28:2-3 Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the yoke of the king of Babylon since 597 BC.","summary_en":"28:2-3 Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the yoke of the king of Babylon since 597 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80094,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:2","title_en":"Study Note: Ieremia 28:2","content_ro":"<p><strong>28:2-3<\/strong> Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the <em>yoke of the king of Babylon<\/em> since 597 <span>BC<\/span>.<\/p>","content_en":"<p><strong>28:2-3<\/strong> Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the <em>yoke of the king of Babylon<\/em> since 597 <span>BC<\/span>.<\/p>","summary_ro":"28:2-3 Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the yoke of the king of Babylon since 597 BC.","summary_en":"28:2-3 Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the yoke of the king of Babylon since 597 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107720,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:2","title_en":"Study Note: Ieremia 28:2","content_ro":"<p><strong>28:2-3<\/strong> Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the <em>yoke of the king of Babylon<\/em> since 597 <span>BC<\/span>.<\/p>","content_en":"<p><strong>28:2-3<\/strong> Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the <em>yoke of the king of Babylon<\/em> since 597 <span>BC<\/span>.<\/p>","summary_ro":"28:2-3 Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the yoke of the king of Babylon since 597 BC.","summary_en":"28:2-3 Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the yoke of the king of Babylon since 597 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135346,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:2","title_en":"Study Note: Ieremia 28:2","content_ro":"<p><strong>28:2-3<\/strong> Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the <em>yoke of the king of Babylon<\/em> since 597 <span>BC<\/span>.<\/p>","content_en":"<p><strong>28:2-3<\/strong> Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the <em>yoke of the king of Babylon<\/em> since 597 <span>BC<\/span>.<\/p>","summary_ro":"28:2-3 Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the yoke of the king of Babylon since 597 BC.","summary_en":"28:2-3 Hananiah’s message was the approved propaganda, but he used strong terms (cp. 27:4) to claim the Lord’s authority. • Judah had been under the yoke of the king of Babylon since 597 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":18733,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoiachin","title_en":"Jehoiachin","content_ro":"<h3>JEHOIACHIN<\/h3>\n<p>King of Judah for a very brief time (598–597 <span>BC<\/span>). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; <span>kjv<\/span> “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father’s death, and he ruled for only three months and ten days in Jerusalem (2 Kgs 24:8; cf. 2 Chr 36:9, <span>nlt<\/span> mg). He inherited a vassal kingdom in revolt. Besieged by the armies of the Babylonian overlord Nebuchadnezzar, Jehoiachin had little choice but to capitulate in the face of insurmountable odds. According to the Babylonian Chronicle, records based on the official annals of the Babylonian kings, Nebuchadnezzar entered Syro-Palestine in December of 598 <span>BC<\/span> and took Jerusalem on March 16, 597. The Babylonians plundered the palace and temple treasuries. Along with Jehoiachin, his family, prominent military leaders, royal officials, and artisans were taken prisoner and led away to exile in Babylon. Before returning to Babylon, the victorious king placed Jehoiachin’s uncle Mattaniah, now named Zedekiah, on the throne in Jerusalem (2 Kgs 24:12-17; cf. 2 Chr 36:10).<\/p>\n<p>According to Jeremiah, the trauma caused by the Babylonian invasion of Judah, and the consequent political upheaval prompted by a succession of three kings in four months, had little impact on the people spiritually (Jer 37–38). This same prophet of God forecast Jehoiachin’s exile and predicted he would have no descendants succeeding him on the throne (22:24-30). In contrast, the false prophet Hananiah prophesied Jehoiachin would be restored to the throne of Judah within two years (28:3-4, 11; cf. vv 12-17).<\/p>\n<p>Jehoiachin’s continuing royal status as the legitimate claimant to the Judahite kingship was reflected in the fact that Ezekiel’s oracles are dated to the year of Jehoiachin’s exile, not Zedekiah’s reign (Ez 1:2; 8:1; 20:1; etc.). Babylonian records confirm this recognition of Jehoiachin’s former position; he retained his title of king and received favorable treatment from the Babylonians. He is certainly the “Yaukin, king of the land of Yahuda” listed in one of the cuneiform tablets; this tablet contains inventories of rations of oil and barley for the king and his five sons and implies they were not imprisoned but living a fairly normal life in Babylonia. At some point Jehoiachin must have been imprisoned, however, because later, during the reign of Evil-merodach, he was released from prison and granted dining privileges with the Babylonian king (c. 562 <span>BC<\/span>; cf. 2 Kgs 25:27-30; Jer 52:31-34). Whether he was imprisoned for attempting to escape or because of Judah’s rebellion against Babylon under Zedekiah is unclear.<\/p>\n<p>Jehoiachin’s name appears in Matthew’s genealogy of Jesus Christ (Mt 1:11-12), and some contend that this contradicts Jeremiah’s oracle of judgment against the king’s descendants (Jer 22:30). Yet it is possible to understand Haggai’s blessing of Zerubabbel (Hg 2:20-23) as a reversal of Jeremiah’s curse and the reinstatement of Jehoiachin’s line on the Davidic—and ultimately messianic—throne (cf. Is 56:3-5).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Israel, History of.<\/p>","content_en":"<h3>JEHOIACHIN<\/h3>\n<p>King of Judah for a very brief time (598–597 <span>BC<\/span>). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; <span>kjv<\/span> “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father’s death, and he ruled for only three months and ten days in Jerusalem (2 Kgs 24:8; cf. 2 Chr 36:9, <span>nlt<\/span> mg). He inherited a vassal kingdom in revolt. Besieged by the armies of the Babylonian overlord Nebuchadnezzar, Jehoiachin had little choice but to capitulate in the face of insurmountable odds. According to the Babylonian Chronicle, records based on the official annals of the Babylonian kings, Nebuchadnezzar entered Syro-Palestine in December of 598 <span>BC<\/span> and took Jerusalem on March 16, 597. The Babylonians plundered the palace and temple treasuries. Along with Jehoiachin, his family, prominent military leaders, royal officials, and artisans were taken prisoner and led away to exile in Babylon. Before returning to Babylon, the victorious king placed Jehoiachin’s uncle Mattaniah, now named Zedekiah, on the throne in Jerusalem (2 Kgs 24:12-17; cf. 2 Chr 36:10).<\/p>\n<p>According to Jeremiah, the trauma caused by the Babylonian invasion of Judah, and the consequent political upheaval prompted by a succession of three kings in four months, had little impact on the people spiritually (Jer 37–38). This same prophet of God forecast Jehoiachin’s exile and predicted he would have no descendants succeeding him on the throne (22:24-30). In contrast, the false prophet Hananiah prophesied Jehoiachin would be restored to the throne of Judah within two years (28:3-4, 11; cf. vv 12-17).<\/p>\n<p>Jehoiachin’s continuing royal status as the legitimate claimant to the Judahite kingship was reflected in the fact that Ezekiel’s oracles are dated to the year of Jehoiachin’s exile, not Zedekiah’s reign (Ez 1:2; 8:1; 20:1; etc.). Babylonian records confirm this recognition of Jehoiachin’s former position; he retained his title of king and received favorable treatment from the Babylonians. He is certainly the “Yaukin, king of the land of Yahuda” listed in one of the cuneiform tablets; this tablet contains inventories of rations of oil and barley for the king and his five sons and implies they were not imprisoned but living a fairly normal life in Babylonia. At some point Jehoiachin must have been imprisoned, however, because later, during the reign of Evil-merodach, he was released from prison and granted dining privileges with the Babylonian king (c. 562 <span>BC<\/span>; cf. 2 Kgs 25:27-30; Jer 52:31-34). Whether he was imprisoned for attempting to escape or because of Judah’s rebellion against Babylon under Zedekiah is unclear.<\/p>\n<p>Jehoiachin’s name appears in Matthew’s genealogy of Jesus Christ (Mt 1:11-12), and some contend that this contradicts Jeremiah’s oracle of judgment against the king’s descendants (Jer 22:30). Yet it is possible to understand Haggai’s blessing of Zerubabbel (Hg 2:20-23) as a reversal of Jeremiah’s curse and the reinstatement of Jehoiachin’s line on the Davidic—and ultimately messianic—throne (cf. Is 56:3-5).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Israel, History of.<\/p>","summary_ro":"JEHOIACHIN King of Judah for a very brief time (598–597 BC). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; kjv “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father...","summary_en":"JEHOIACHIN King of Judah for a very brief time (598–597 BC). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; kjv “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22435,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Lamentations","title_en":"Book of Lamentations","content_ro":"<h3>LAMENTATIONS, Book of<\/h3>\n<p>Book consisting of five poems that constitute a formal dirge lamenting the fall of Jerusalem.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Lamentations has been traditionally ascribed to the prophet Jeremiah. This ascription is supported by the Latin Vulgate and the Septuagint.<\/p>\n<p>The Jeremaic authorship of the book has been questioned by many scholars, however. The chief reasons for this are the different literary styles of the books of Jeremiah and Lamentations and the alleged conflicting viewpoints in the two books.<\/p>\n<p>The literary styles of these books are strikingly different. The prophecies of the book of Jeremiah are flowing pronouncements that create an impression of spontaneity and are quite unlike the contrived literary structures of Lamentations. But it is somewhat arbitrary to assert that Jeremiah could not have written the book of Lamentations on the basis of style. The choice of the acrostic form would naturally limit the scope of the writer’s freedom and profoundly affect his style. It is clear from 2 Chronicles 35:25 that Jeremiah composed the same type of material as that found in Lamentations. Since the sermons of the book of Jeremiah were intended for public proclamation, they would naturally have a spontaneity that the book of Lamentations would not possess. Certainly, the sensitive nature reflected in Jeremiah’s prophecies characterized the author of Lamentations as well.<\/p>\n<p>Typical of the alleged differences of viewpoint used to deny Jeremaic authorship is the role of the nations in the destruction of Jerusalem. In his prophecy Jeremiah saw the invading Babylonians as a tool of God’s punishment, and appealed to the Jews to surrender to the invaders (Jer 28:3). The book of Lamentations seems to make God the direct author of the punishment and sees the enemy nations only as onlookers who will also experience God’s wrath (Lam 1:21; 3:59-66). It must be noted, however, that the enemies referred to in Lamentations are not only the Babylonians but all of the hostile powers that threatened Judah and gloated over its destruction (1:21). The assurance that God will judge these enemies is not a denial of the message of the book of Jeremiah, for it would be artificial for Jeremiah to suppose that the Babylonians, even though they were an instrument of God’s anger, were exempt from punishment. Such a concept is at variance with Jeremiah 12:14-17.<\/p>\n<p>A number of phrases used in the book of Jeremiah are found in Lamentations as well. The expressions “terrors on every side” (Lam 2:22; cf. Jer 6:25; 20:10) and “wormwood” (Lam 3:15, 19; cf. Jer 9:15; 23:15) are examples of these. This fact lends support to the concept of Jeremaic authorship of the book.<\/p>\n<p>Other reasons cited for the denial of Jeremaic authorship are the absence of the name of Jeremiah in Lamentations and the position of the book in the Writings, not the Prophets, in the Hebrew Bible. The absence of Jeremiah’s name is not a cogent argument against his authorship; there are a significant number of OT books whose authors are not cited. Since the book of Lamentations is a formal dirge, and is thus unlike the book of Jeremiah with its numerous autobiographical references, one would not expect personal allusions by the author.<\/p>\n<p>The position of Lamentations in the third division of the Hebrew Bible is sometimes appealed to by those who question Jeremaic authorship. Since Jeremiah is in the second division, it is argued that Lamentations was written too late for it to have been authored by Jeremiah. It should be noted, however, that there is a lack of unity in the early lists of the canonical books in the third division. It is difficult to assign a late date to a book of the third division only because of its inclusion in that division. The early church father Jerome indicated that Lamentations was once on the same scroll with Jeremiah.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If the book of Lamentations was written by Jeremiah, the time of writing would be shortly after the fall of Jerusalem (586 <span>BC<\/span>). It is extremely difficult to imagine an author living in later times writing such a poignant lament over Jerusalem’s fall. The vivid descriptions of the suffering endured by the inhabitants of Jerusalem support the position that the book was written by an eyewitness to the events.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>After many months of siege by the Babylonian armies, Jerusalem fell, and the final deportation of the people of Judah took place. Extrabiblical confirmation of the devastation caused by the Babylonian invasion may be found in the Lachish letters, which record the message from a soldier in the field who indicates that he is watching for the signals of Lachish but cannot see the signals of Azekah (cf. Jer 34:7).<\/p>\n<p>The time preceding Jerusalem’s fall was one of internal strife and political intrigue. Jeremiah counseled surrender, while the chauvinistic leaders of Jerusalem tried to encourage the Judahites to fight on against the Babylonian onslaught. The role of Jeremiah in those final events was a tenuous one. His life was threatened, and he suffered numerous imprisonments.<\/p>\n<p>The fall of Jerusalem meant more than ignominious defeat and exile. While these would have been hard to bear, the theological emergency brought about by the event would have been the most difficult thing for believing Jews to comprehend. The fall of the city in which God chose to reveal himself would have signaled the end of God’s promises. The OT clearly set forth a glorious future for Jerusalem. It was to be the center of the messianic kingdom in the end time (Mi 4). The destruction of the city would cause many to question the veracity of God’s Word. The laments in this book are not only for the suffering that accompanied the fall of the city but also for the deep spiritual questions posed by its demise.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>Each poem has a distinct symmetrical pattern. The first (Lam 1) is an elaborate acrostic composed of three-line segments. There are 22 segments, each beginning with a different letter of the Hebrew alphabet, proceeding in order from the first to the last. The second poem (ch 2) is similar except for a transposition of two Hebrew letters. The third poem (ch 3) is also composed of three-line segments, but each line begins with a different letter of the Hebrew alphabet, rather than only the first line of each segment as in the first two poems. The same Hebrew letters are transposed. The fourth poem (ch 4) is an acrostic composed of two-line segments. The first line of each segment begins with the appropriate Hebrew letter. The last poem (ch 5) is not an acrostic, but it contains the same number of letters as the Hebrew alphabet.<\/p>\n<p>The reason for this complex structure is unknown. It has been suggested that it is a device to aid memorization. Another suggestion is that the Hebrews may have seen the alphabet as representing the concept of totality or completeness. This idea derives from the fact that the Hebrew alphabet represented numbers as well as letters. This concept of totality may be reflected in the reference to the first and last letters of the Greek alphabet in Revelation 1:8: “I am the Alpha and the Omega.” It is quite possible that the expression of lamentation in the structure of the Hebrew alphabet could have represented the full range of sorrow felt by the author as he pondered the fall of the city of Jerusalem.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>A major purpose of the book of Lamentations was to give expression to the deep grief that Jeremiah felt as a result of Jerusalem’s catastrophe. By writing the book, he expressed the grief of all the Jews of his time and gave them a vehicle that would give vent to their sorrow.<\/p>\n<p>The book does not contain only lamentation, however, for it expresses hope and comfort as well. Thus another of its purposes was to lift the hearts of the people and point them to God, the source of all comfort. One of the greatest expressions of hope in the book is found in 3:22-23: “The unfailing love of the <span>Lord<\/span> never ends! By his mercies we have been kept from complete destruction. Great is his faithfulness; his mercies begin afresh each day” (<span>nlt<\/span>).<\/p>\n<p>Perhaps the most important purpose of the book was to explain the theological reason for the catastrophe. The book places the reason for Jerusalem’s fall in clear focus and demonstrates what can be learned about God from this. The reason given for Jerusalem’s demise is the sin of the people (1:8-9, 14; 4:13). The fall of the city is a vivid illustration of God’s justice in not overlooking sin even in those who are his own (1:18). It demonstrates the fact that God may seem like an enemy to his people when they are disobedient (2:5-7). It shows that the catastrophe was not outside the purposes of God (v 17) and vividly describes the results that can come from willful disobedience. But God is envisioned as a God of mercy and faithfulness as well. Even though Jeremiah saw his beloved homeland crumbling about him, there remained one great element of stability: God’s loyalty to his promises. Jeremiah knew that this was not the end, for he trusted in the steadfast love of the Lord and learned to wait quietly for God to act in his time (3:22-27).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The first chapter is a lamentation over the captivity of the citizens of Jerusalem and the resultant desolation of the city.<\/p>\n<p>The author alludes to Deuteronomy 28:64-65 at the beginning of the first lamentation (Lam 1:3). In that passage Moses warned the people that their disobedience to God would result in their dispersion among the nations, with no resting place. Lamentations 1:3 says that this warning has been realized.<\/p>\n<p>The cause of Israel’s misfortune was their sin (1:8a). This is a remarkable example of the results of disobedience to God. The dire results of sin permeate this first lamentation in a series of pictures of deep pathos (vv 11-12, 16-17). In the midst of this suffering Israel confesses that God was in the right (v 18). The righteousness of God involves his acting in integrity. He punishes sin even in his own people.<\/p>\n<p>The first lamentation ends with a prayer in which the people cry out for God’s judgment on their enemies (1:21-22). Such imprecations are the OT believer’s way of expressing his longing for an end to evil as it was personified in the godless nations.<\/p>\n<p>The second lamentation also concerns the destruction of Jerusalem but places more emphasis on God’s judgment. The tone is more strident than in the previous lamentation. Throughout the passage words expressing anger appear (2:1-3, 6-7). It is as though the terrible wrath of God evident in the destruction of the city is still vivid in the mind of the writer.<\/p>\n<p>The author lays the blame for God’s anger squarely on the false prophets (2:14); but he does not exempt the people from guilt, as is clear from other passages (e.g., 1:5, 8). It was the false prophets of the time who failed to warn the people of the results of their sin (2:14). Because of this, destruction came, and the writer can give no comfort to the people (v 13).<\/p>\n<p>The second lamentation begins with a reference to God’s footstool (2:1), probably referring to the ark of the covenant (1 Chr 28:2). The ark was the focal point of God’s revelation of himself. This verse reflects the theological emergency of the time; the writer laments the fact that God has not remembered his “footstool.” Even the holy ark, which marked God’s presence with his people, has not prevented God from destroying Jerusalem.<\/p>\n<p>The same thought is expressed in verses 6-7, where the traditional aspects of Israelite worship, as well as the sanctuary, are seen as having been destroyed by God. This important truth demonstrates the viewpoint of the whole book, which sees God as the direct cause of the misfortune.<\/p>\n<p>The third lamentation is very personal. At its conclusion, sorrow and complaint pass into a prayer of assurance (3:61-66). In the first 18 verses of this chapter, the writer describes how the Lord has afflicted him. He refers to God in the third person, not addressing him as Lord until he speaks the words of verse 18. Only after he has poured out his grief in this fashion can he speak the name of the Lord. This poignant grief suddenly changes to an expression of joy. He can affirm the covenant faithfulness of the Lord, and in the midst of the deepening sorrow, he sees God’s mercies as new every morning (vv 22-24). The chapter closes with a sudden burst of assurance (vv 58-66), in which the writer affirms his belief that God will vindicate him before his enemies. Only after he meditates on the nature of God’s loving-kindness (vv 22-27) can he speak these words. The desperate isolation and separation from God expressed in verses 1-17 give way as he affirms God’s goodness. Assurance comes as he reflects on the nature and goodness of God.<\/p>\n<p>The fourth lamentation emphasizes the fact that the judgment was well deserved. The author describes the various classes of the population (4:1-16) and indicates how each has been affected by Jerusalem’s downfall. Verses 12-20 affirm that the judgment of God is a direct consequence of sin. This lamentation also becomes a joyous statement of hope (vv 21-22), as the writer affirms that God will punish Israel’s enemies. Israel’s sin will be forgiven, and the guilt of “the daughter of Edom” will be punished. The “daughter of Edom” undoubtedly stands for all the enemy nations. (Edom is used in Isaiah 63:1 in the same fashion.) This salvation of the nation of Judah will not take place until their guilt is atoned for. It occurs when God conquers the godless nations. This conquest of the nations is an event that takes place in the end time, according to numerous OT and NT passages. It represents the manifestation of God’s total sovereignty over his creation.<\/p>\n<p>The last chapter is a poignant prayer in which the author describes their sufferings and asks God to restore the fortunes of the people. It begins with a request to God, asking him to consider all that has befallen the people (5:1-18). Part of the ignominy of the captive Jews is that “slaves” rule over them (v 8). This is an apparent reference to the Babylonian captors, who themselves were subject to despotic rule for many decades. The author’s perspective changes in verse 19, where he affirms that the Lord reigns forever. While Jerusalem, the earthly dwelling place of the Lord, has come to an end, the Lord’s throne endures forever. Because his throne is everlasting, the author asks, “Why do you continue to forget us? Why have you forsaken us for so long? Restore us, O <span>Lord<\/span>, and bring us back to you again! Give us back the joys we once had! Or have you utterly rejected us? Are you angry with us still?” (5:20-22, <span>nlt<\/span>). The question is based on the belief that because God’s reign is eternal, he cannot utterly forsake his people. He will restore his kingdom.<\/p>\n<p>The book of Lamentations is neglected by many Christians. It deserves to be studied more. Its powerful statement concerning the blessings that may come from tragedy is a relevant message in any age, and it is one of the most powerful illustrations of the results of sin to be found in the OT. Its theology is clear and precise, painting a brilliant picture of God’s faithfulness against the dark background of the collapse of the city of Zion.<\/p>\n<p><em>See also<\/em> Jeremiah (Person) #1; Jeremiah, Book of.<\/p>","content_en":"<h3>LAMENTATIONS, Book of<\/h3>\n<p>Book consisting of five poems that constitute a formal dirge lamenting the fall of Jerusalem.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Lamentations has been traditionally ascribed to the prophet Jeremiah. This ascription is supported by the Latin Vulgate and the Septuagint.<\/p>\n<p>The Jeremaic authorship of the book has been questioned by many scholars, however. The chief reasons for this are the different literary styles of the books of Jeremiah and Lamentations and the alleged conflicting viewpoints in the two books.<\/p>\n<p>The literary styles of these books are strikingly different. The prophecies of the book of Jeremiah are flowing pronouncements that create an impression of spontaneity and are quite unlike the contrived literary structures of Lamentations. But it is somewhat arbitrary to assert that Jeremiah could not have written the book of Lamentations on the basis of style. The choice of the acrostic form would naturally limit the scope of the writer’s freedom and profoundly affect his style. It is clear from 2 Chronicles 35:25 that Jeremiah composed the same type of material as that found in Lamentations. Since the sermons of the book of Jeremiah were intended for public proclamation, they would naturally have a spontaneity that the book of Lamentations would not possess. Certainly, the sensitive nature reflected in Jeremiah’s prophecies characterized the author of Lamentations as well.<\/p>\n<p>Typical of the alleged differences of viewpoint used to deny Jeremaic authorship is the role of the nations in the destruction of Jerusalem. In his prophecy Jeremiah saw the invading Babylonians as a tool of God’s punishment, and appealed to the Jews to surrender to the invaders (Jer 28:3). The book of Lamentations seems to make God the direct author of the punishment and sees the enemy nations only as onlookers who will also experience God’s wrath (Lam 1:21; 3:59-66). It must be noted, however, that the enemies referred to in Lamentations are not only the Babylonians but all of the hostile powers that threatened Judah and gloated over its destruction (1:21). The assurance that God will judge these enemies is not a denial of the message of the book of Jeremiah, for it would be artificial for Jeremiah to suppose that the Babylonians, even though they were an instrument of God’s anger, were exempt from punishment. Such a concept is at variance with Jeremiah 12:14-17.<\/p>\n<p>A number of phrases used in the book of Jeremiah are found in Lamentations as well. The expressions “terrors on every side” (Lam 2:22; cf. Jer 6:25; 20:10) and “wormwood” (Lam 3:15, 19; cf. Jer 9:15; 23:15) are examples of these. This fact lends support to the concept of Jeremaic authorship of the book.<\/p>\n<p>Other reasons cited for the denial of Jeremaic authorship are the absence of the name of Jeremiah in Lamentations and the position of the book in the Writings, not the Prophets, in the Hebrew Bible. The absence of Jeremiah’s name is not a cogent argument against his authorship; there are a significant number of OT books whose authors are not cited. Since the book of Lamentations is a formal dirge, and is thus unlike the book of Jeremiah with its numerous autobiographical references, one would not expect personal allusions by the author.<\/p>\n<p>The position of Lamentations in the third division of the Hebrew Bible is sometimes appealed to by those who question Jeremaic authorship. Since Jeremiah is in the second division, it is argued that Lamentations was written too late for it to have been authored by Jeremiah. It should be noted, however, that there is a lack of unity in the early lists of the canonical books in the third division. It is difficult to assign a late date to a book of the third division only because of its inclusion in that division. The early church father Jerome indicated that Lamentations was once on the same scroll with Jeremiah.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If the book of Lamentations was written by Jeremiah, the time of writing would be shortly after the fall of Jerusalem (586 <span>BC<\/span>). It is extremely difficult to imagine an author living in later times writing such a poignant lament over Jerusalem’s fall. The vivid descriptions of the suffering endured by the inhabitants of Jerusalem support the position that the book was written by an eyewitness to the events.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>After many months of siege by the Babylonian armies, Jerusalem fell, and the final deportation of the people of Judah took place. Extrabiblical confirmation of the devastation caused by the Babylonian invasion may be found in the Lachish letters, which record the message from a soldier in the field who indicates that he is watching for the signals of Lachish but cannot see the signals of Azekah (cf. Jer 34:7).<\/p>\n<p>The time preceding Jerusalem’s fall was one of internal strife and political intrigue. Jeremiah counseled surrender, while the chauvinistic leaders of Jerusalem tried to encourage the Judahites to fight on against the Babylonian onslaught. The role of Jeremiah in those final events was a tenuous one. His life was threatened, and he suffered numerous imprisonments.<\/p>\n<p>The fall of Jerusalem meant more than ignominious defeat and exile. While these would have been hard to bear, the theological emergency brought about by the event would have been the most difficult thing for believing Jews to comprehend. The fall of the city in which God chose to reveal himself would have signaled the end of God’s promises. The OT clearly set forth a glorious future for Jerusalem. It was to be the center of the messianic kingdom in the end time (Mi 4). The destruction of the city would cause many to question the veracity of God’s Word. The laments in this book are not only for the suffering that accompanied the fall of the city but also for the deep spiritual questions posed by its demise.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>Each poem has a distinct symmetrical pattern. The first (Lam 1) is an elaborate acrostic composed of three-line segments. There are 22 segments, each beginning with a different letter of the Hebrew alphabet, proceeding in order from the first to the last. The second poem (ch 2) is similar except for a transposition of two Hebrew letters. The third poem (ch 3) is also composed of three-line segments, but each line begins with a different letter of the Hebrew alphabet, rather than only the first line of each segment as in the first two poems. The same Hebrew letters are transposed. The fourth poem (ch 4) is an acrostic composed of two-line segments. The first line of each segment begins with the appropriate Hebrew letter. The last poem (ch 5) is not an acrostic, but it contains the same number of letters as the Hebrew alphabet.<\/p>\n<p>The reason for this complex structure is unknown. It has been suggested that it is a device to aid memorization. Another suggestion is that the Hebrews may have seen the alphabet as representing the concept of totality or completeness. This idea derives from the fact that the Hebrew alphabet represented numbers as well as letters. This concept of totality may be reflected in the reference to the first and last letters of the Greek alphabet in Revelation 1:8: “I am the Alpha and the Omega.” It is quite possible that the expression of lamentation in the structure of the Hebrew alphabet could have represented the full range of sorrow felt by the author as he pondered the fall of the city of Jerusalem.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>A major purpose of the book of Lamentations was to give expression to the deep grief that Jeremiah felt as a result of Jerusalem’s catastrophe. By writing the book, he expressed the grief of all the Jews of his time and gave them a vehicle that would give vent to their sorrow.<\/p>\n<p>The book does not contain only lamentation, however, for it expresses hope and comfort as well. Thus another of its purposes was to lift the hearts of the people and point them to God, the source of all comfort. One of the greatest expressions of hope in the book is found in 3:22-23: “The unfailing love of the <span>Lord<\/span> never ends! By his mercies we have been kept from complete destruction. Great is his faithfulness; his mercies begin afresh each day” (<span>nlt<\/span>).<\/p>\n<p>Perhaps the most important purpose of the book was to explain the theological reason for the catastrophe. The book places the reason for Jerusalem’s fall in clear focus and demonstrates what can be learned about God from this. The reason given for Jerusalem’s demise is the sin of the people (1:8-9, 14; 4:13). The fall of the city is a vivid illustration of God’s justice in not overlooking sin even in those who are his own (1:18). It demonstrates the fact that God may seem like an enemy to his people when they are disobedient (2:5-7). It shows that the catastrophe was not outside the purposes of God (v 17) and vividly describes the results that can come from willful disobedience. But God is envisioned as a God of mercy and faithfulness as well. Even though Jeremiah saw his beloved homeland crumbling about him, there remained one great element of stability: God’s loyalty to his promises. Jeremiah knew that this was not the end, for he trusted in the steadfast love of the Lord and learned to wait quietly for God to act in his time (3:22-27).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The first chapter is a lamentation over the captivity of the citizens of Jerusalem and the resultant desolation of the city.<\/p>\n<p>The author alludes to Deuteronomy 28:64-65 at the beginning of the first lamentation (Lam 1:3). In that passage Moses warned the people that their disobedience to God would result in their dispersion among the nations, with no resting place. Lamentations 1:3 says that this warning has been realized.<\/p>\n<p>The cause of Israel’s misfortune was their sin (1:8a). This is a remarkable example of the results of disobedience to God. The dire results of sin permeate this first lamentation in a series of pictures of deep pathos (vv 11-12, 16-17). In the midst of this suffering Israel confesses that God was in the right (v 18). The righteousness of God involves his acting in integrity. He punishes sin even in his own people.<\/p>\n<p>The first lamentation ends with a prayer in which the people cry out for God’s judgment on their enemies (1:21-22). Such imprecations are the OT believer’s way of expressing his longing for an end to evil as it was personified in the godless nations.<\/p>\n<p>The second lamentation also concerns the destruction of Jerusalem but places more emphasis on God’s judgment. The tone is more strident than in the previous lamentation. Throughout the passage words expressing anger appear (2:1-3, 6-7). It is as though the terrible wrath of God evident in the destruction of the city is still vivid in the mind of the writer.<\/p>\n<p>The author lays the blame for God’s anger squarely on the false prophets (2:14); but he does not exempt the people from guilt, as is clear from other passages (e.g., 1:5, 8). It was the false prophets of the time who failed to warn the people of the results of their sin (2:14). Because of this, destruction came, and the writer can give no comfort to the people (v 13).<\/p>\n<p>The second lamentation begins with a reference to God’s footstool (2:1), probably referring to the ark of the covenant (1 Chr 28:2). The ark was the focal point of God’s revelation of himself. This verse reflects the theological emergency of the time; the writer laments the fact that God has not remembered his “footstool.” Even the holy ark, which marked God’s presence with his people, has not prevented God from destroying Jerusalem.<\/p>\n<p>The same thought is expressed in verses 6-7, where the traditional aspects of Israelite worship, as well as the sanctuary, are seen as having been destroyed by God. This important truth demonstrates the viewpoint of the whole book, which sees God as the direct cause of the misfortune.<\/p>\n<p>The third lamentation is very personal. At its conclusion, sorrow and complaint pass into a prayer of assurance (3:61-66). In the first 18 verses of this chapter, the writer describes how the Lord has afflicted him. He refers to God in the third person, not addressing him as Lord until he speaks the words of verse 18. Only after he has poured out his grief in this fashion can he speak the name of the Lord. This poignant grief suddenly changes to an expression of joy. He can affirm the covenant faithfulness of the Lord, and in the midst of the deepening sorrow, he sees God’s mercies as new every morning (vv 22-24). The chapter closes with a sudden burst of assurance (vv 58-66), in which the writer affirms his belief that God will vindicate him before his enemies. Only after he meditates on the nature of God’s loving-kindness (vv 22-27) can he speak these words. The desperate isolation and separation from God expressed in verses 1-17 give way as he affirms God’s goodness. Assurance comes as he reflects on the nature and goodness of God.<\/p>\n<p>The fourth lamentation emphasizes the fact that the judgment was well deserved. The author describes the various classes of the population (4:1-16) and indicates how each has been affected by Jerusalem’s downfall. Verses 12-20 affirm that the judgment of God is a direct consequence of sin. This lamentation also becomes a joyous statement of hope (vv 21-22), as the writer affirms that God will punish Israel’s enemies. Israel’s sin will be forgiven, and the guilt of “the daughter of Edom” will be punished. The “daughter of Edom” undoubtedly stands for all the enemy nations. (Edom is used in Isaiah 63:1 in the same fashion.) This salvation of the nation of Judah will not take place until their guilt is atoned for. It occurs when God conquers the godless nations. This conquest of the nations is an event that takes place in the end time, according to numerous OT and NT passages. It represents the manifestation of God’s total sovereignty over his creation.<\/p>\n<p>The last chapter is a poignant prayer in which the author describes their sufferings and asks God to restore the fortunes of the people. It begins with a request to God, asking him to consider all that has befallen the people (5:1-18). Part of the ignominy of the captive Jews is that “slaves” rule over them (v 8). This is an apparent reference to the Babylonian captors, who themselves were subject to despotic rule for many decades. The author’s perspective changes in verse 19, where he affirms that the Lord reigns forever. While Jerusalem, the earthly dwelling place of the Lord, has come to an end, the Lord’s throne endures forever. Because his throne is everlasting, the author asks, “Why do you continue to forget us? Why have you forsaken us for so long? Restore us, O <span>Lord<\/span>, and bring us back to you again! Give us back the joys we once had! Or have you utterly rejected us? Are you angry with us still?” (5:20-22, <span>nlt<\/span>). The question is based on the belief that because God’s reign is eternal, he cannot utterly forsake his people. He will restore his kingdom.<\/p>\n<p>The book of Lamentations is neglected by many Christians. It deserves to be studied more. Its powerful statement concerning the blessings that may come from tragedy is a relevant message in any age, and it is one of the most powerful illustrations of the results of sin to be found in the OT. Its theology is clear and precise, painting a brilliant picture of God’s faithfulness against the dark background of the collapse of the city of Zion.<\/p>\n<p><em>See also<\/em> Jeremiah (Person) #1; Jeremiah, Book of.<\/p>","summary_ro":"LAMENTATIONS, Book of Book consisting of five poems that constitute a formal dirge lamenting the fall of Jerusalem. Preview • Author • Date • Background • Structure • Purpose and Theological Teaching • Content Author The book of Lamentations has been traditionally ascribed to the prophet Jeremiah. This ascription is supported by the Latin Vulgate and the Septuagint. The Jeremaic authorship of the book has been questioned by many scholars, however. The chief reasons for this are the different ...","summary_en":"LAMENTATIONS, Book of Book consisting of five poems that constitute a formal dirge lamenting the fall of Jerusalem. Preview • Author • Date • Background • Structure • Purpose and Theological Teaching • Content Author The book of Lamentations has been traditionally ascribed to the prophet Jeremiah. This ascription is supported by the Latin Vulgate and the Septuagint. The Jeremaic authorship of the book has been questioned by many scholars, however. The chief reasons for this are the different ...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":18726,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoiachin","title_en":"Jehoiachin","content_ro":"<h3>JEHOIACHIN<\/h3>\n<p>King of Judah for a very brief time (598–597 <span>BC<\/span>). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; <span>kjv<\/span> “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father’s death, and he ruled for only three months and ten days in Jerusalem (2 Kgs 24:8; cf. 2 Chr 36:9, <span>nlt<\/span> mg). He inherited a vassal kingdom in revolt. Besieged by the armies of the Babylonian overlord Nebuchadnezzar, Jehoiachin had little choice but to capitulate in the face of insurmountable odds. According to the Babylonian Chronicle, records based on the official annals of the Babylonian kings, Nebuchadnezzar entered Syro-Palestine in December of 598 <span>BC<\/span> and took Jerusalem on March 16, 597. The Babylonians plundered the palace and temple treasuries. Along with Jehoiachin, his family, prominent military leaders, royal officials, and artisans were taken prisoner and led away to exile in Babylon. Before returning to Babylon, the victorious king placed Jehoiachin’s uncle Mattaniah, now named Zedekiah, on the throne in Jerusalem (2 Kgs 24:12-17; cf. 2 Chr 36:10).<\/p>\n<p>According to Jeremiah, the trauma caused by the Babylonian invasion of Judah, and the consequent political upheaval prompted by a succession of three kings in four months, had little impact on the people spiritually (Jer 37–38). This same prophet of God forecast Jehoiachin’s exile and predicted he would have no descendants succeeding him on the throne (22:24-30). In contrast, the false prophet Hananiah prophesied Jehoiachin would be restored to the throne of Judah within two years (28:3-4, 11; cf. vv 12-17).<\/p>\n<p>Jehoiachin’s continuing royal status as the legitimate claimant to the Judahite kingship was reflected in the fact that Ezekiel’s oracles are dated to the year of Jehoiachin’s exile, not Zedekiah’s reign (Ez 1:2; 8:1; 20:1; etc.). Babylonian records confirm this recognition of Jehoiachin’s former position; he retained his title of king and received favorable treatment from the Babylonians. He is certainly the “Yaukin, king of the land of Yahuda” listed in one of the cuneiform tablets; this tablet contains inventories of rations of oil and barley for the king and his five sons and implies they were not imprisoned but living a fairly normal life in Babylonia. At some point Jehoiachin must have been imprisoned, however, because later, during the reign of Evil-merodach, he was released from prison and granted dining privileges with the Babylonian king (c. 562 <span>BC<\/span>; cf. 2 Kgs 25:27-30; Jer 52:31-34). Whether he was imprisoned for attempting to escape or because of Judah’s rebellion against Babylon under Zedekiah is unclear.<\/p>\n<p>Jehoiachin’s name appears in Matthew’s genealogy of Jesus Christ (Mt 1:11-12), and some contend that this contradicts Jeremiah’s oracle of judgment against the king’s descendants (Jer 22:30). Yet it is possible to understand Haggai’s blessing of Zerubabbel (Hg 2:20-23) as a reversal of Jeremiah’s curse and the reinstatement of Jehoiachin’s line on the Davidic—and ultimately messianic—throne (cf. Is 56:3-5).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Israel, History of.<\/p>","content_en":"<h3>JEHOIACHIN<\/h3>\n<p>King of Judah for a very brief time (598–597 <span>BC<\/span>). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; <span>kjv<\/span> “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father’s death, and he ruled for only three months and ten days in Jerusalem (2 Kgs 24:8; cf. 2 Chr 36:9, <span>nlt<\/span> mg). He inherited a vassal kingdom in revolt. Besieged by the armies of the Babylonian overlord Nebuchadnezzar, Jehoiachin had little choice but to capitulate in the face of insurmountable odds. According to the Babylonian Chronicle, records based on the official annals of the Babylonian kings, Nebuchadnezzar entered Syro-Palestine in December of 598 <span>BC<\/span> and took Jerusalem on March 16, 597. The Babylonians plundered the palace and temple treasuries. Along with Jehoiachin, his family, prominent military leaders, royal officials, and artisans were taken prisoner and led away to exile in Babylon. Before returning to Babylon, the victorious king placed Jehoiachin’s uncle Mattaniah, now named Zedekiah, on the throne in Jerusalem (2 Kgs 24:12-17; cf. 2 Chr 36:10).<\/p>\n<p>According to Jeremiah, the trauma caused by the Babylonian invasion of Judah, and the consequent political upheaval prompted by a succession of three kings in four months, had little impact on the people spiritually (Jer 37–38). This same prophet of God forecast Jehoiachin’s exile and predicted he would have no descendants succeeding him on the throne (22:24-30). In contrast, the false prophet Hananiah prophesied Jehoiachin would be restored to the throne of Judah within two years (28:3-4, 11; cf. vv 12-17).<\/p>\n<p>Jehoiachin’s continuing royal status as the legitimate claimant to the Judahite kingship was reflected in the fact that Ezekiel’s oracles are dated to the year of Jehoiachin’s exile, not Zedekiah’s reign (Ez 1:2; 8:1; 20:1; etc.). Babylonian records confirm this recognition of Jehoiachin’s former position; he retained his title of king and received favorable treatment from the Babylonians. He is certainly the “Yaukin, king of the land of Yahuda” listed in one of the cuneiform tablets; this tablet contains inventories of rations of oil and barley for the king and his five sons and implies they were not imprisoned but living a fairly normal life in Babylonia. At some point Jehoiachin must have been imprisoned, however, because later, during the reign of Evil-merodach, he was released from prison and granted dining privileges with the Babylonian king (c. 562 <span>BC<\/span>; cf. 2 Kgs 25:27-30; Jer 52:31-34). Whether he was imprisoned for attempting to escape or because of Judah’s rebellion against Babylon under Zedekiah is unclear.<\/p>\n<p>Jehoiachin’s name appears in Matthew’s genealogy of Jesus Christ (Mt 1:11-12), and some contend that this contradicts Jeremiah’s oracle of judgment against the king’s descendants (Jer 22:30). Yet it is possible to understand Haggai’s blessing of Zerubabbel (Hg 2:20-23) as a reversal of Jeremiah’s curse and the reinstatement of Jehoiachin’s line on the Davidic—and ultimately messianic—throne (cf. Is 56:3-5).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Israel, History of.<\/p>","summary_ro":"JEHOIACHIN King of Judah for a very brief time (598–597 BC). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; kjv “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father...","summary_en":"JEHOIACHIN King of Judah for a very brief time (598–597 BC). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; kjv “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52469,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:4","title_en":"Study Note: Ieremia 28:4","content_ro":"<p><strong>28:4<\/strong> The false prophet’s message claimed that <em>Jehoiachin<\/em> would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • <em>I, the<\/em> <span>Lord<\/span><em>, have spoken:<\/em> Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.<\/p>","content_en":"<p><strong>28:4<\/strong> The false prophet’s message claimed that <em>Jehoiachin<\/em> would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • <em>I, the<\/em> <span>Lord<\/span><em>, have spoken:<\/em> Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.<\/p>","summary_ro":"28:4 The false prophet’s message claimed that Jehoiachin would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • I, the Lord, have spoken: Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.","summary_en":"28:4 The false prophet’s message claimed that Jehoiachin would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • I, the Lord, have spoken: Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80095,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:4","title_en":"Study Note: Ieremia 28:4","content_ro":"<p><strong>28:4<\/strong> The false prophet’s message claimed that <em>Jehoiachin<\/em> would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • <em>I, the<\/em> <span>Lord<\/span><em>, have spoken:<\/em> Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.<\/p>","content_en":"<p><strong>28:4<\/strong> The false prophet’s message claimed that <em>Jehoiachin<\/em> would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • <em>I, the<\/em> <span>Lord<\/span><em>, have spoken:<\/em> Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.<\/p>","summary_ro":"28:4 The false prophet’s message claimed that Jehoiachin would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • I, the Lord, have spoken: Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.","summary_en":"28:4 The false prophet’s message claimed that Jehoiachin would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • I, the Lord, have spoken: Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107721,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:4","title_en":"Study Note: Ieremia 28:4","content_ro":"<p><strong>28:4<\/strong> The false prophet’s message claimed that <em>Jehoiachin<\/em> would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • <em>I, the<\/em> <span>Lord<\/span><em>, have spoken:<\/em> Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.<\/p>","content_en":"<p><strong>28:4<\/strong> The false prophet’s message claimed that <em>Jehoiachin<\/em> would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • <em>I, the<\/em> <span>Lord<\/span><em>, have spoken:<\/em> Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.<\/p>","summary_ro":"28:4 The false prophet’s message claimed that Jehoiachin would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • I, the Lord, have spoken: Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.","summary_en":"28:4 The false prophet’s message claimed that Jehoiachin would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • I, the Lord, have spoken: Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135347,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:4","title_en":"Study Note: Ieremia 28:4","content_ro":"<p><strong>28:4<\/strong> The false prophet’s message claimed that <em>Jehoiachin<\/em> would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • <em>I, the<\/em> <span>Lord<\/span><em>, have spoken:<\/em> Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.<\/p>","content_en":"<p><strong>28:4<\/strong> The false prophet’s message claimed that <em>Jehoiachin<\/em> would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • <em>I, the<\/em> <span>Lord<\/span><em>, have spoken:<\/em> Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.<\/p>","summary_ro":"28:4 The false prophet’s message claimed that Jehoiachin would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • I, the Lord, have spoken: Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.","summary_en":"28:4 The false prophet’s message claimed that Jehoiachin would return, which implied that Zedekiah held a lower status as ruler over the kingdom of Judah (see study note on Ezek 1:2). • I, the Lord, have spoken: Hananiah closed with the same strong appeal to divine authority that Jeremiah often used.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":28566,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ordination Ordain","title_en":"Ordination Ordain","content_ro":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","content_en":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","summary_ro":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","summary_en":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52470,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:5","title_en":"Study Note: Ieremia 28:5","content_ro":"<p><strong>28:5-6<\/strong> <em>Amen!<\/em> (literally <em>So be it!<\/em>): Jeremiah would have been happy to see this prediction fulfilled.<\/p>","content_en":"<p><strong>28:5-6<\/strong> <em>Amen!<\/em> (literally <em>So be it!<\/em>): Jeremiah would have been happy to see this prediction fulfilled.<\/p>","summary_ro":"28:5-6 Amen! (literally So be it!): Jeremiah would have been happy to see this prediction fulfilled.","summary_en":"28:5-6 Amen! (literally So be it!): Jeremiah would have been happy to see this prediction fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80096,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:5","title_en":"Study Note: Ieremia 28:5","content_ro":"<p><strong>28:5-6<\/strong> <em>Amen!<\/em> (literally <em>So be it!<\/em>): Jeremiah would have been happy to see this prediction fulfilled.<\/p>","content_en":"<p><strong>28:5-6<\/strong> <em>Amen!<\/em> (literally <em>So be it!<\/em>): Jeremiah would have been happy to see this prediction fulfilled.<\/p>","summary_ro":"28:5-6 Amen! (literally So be it!): Jeremiah would have been happy to see this prediction fulfilled.","summary_en":"28:5-6 Amen! (literally So be it!): Jeremiah would have been happy to see this prediction fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107722,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:5","title_en":"Study Note: Ieremia 28:5","content_ro":"<p><strong>28:5-6<\/strong> <em>Amen!<\/em> (literally <em>So be it!<\/em>): Jeremiah would have been happy to see this prediction fulfilled.<\/p>","content_en":"<p><strong>28:5-6<\/strong> <em>Amen!<\/em> (literally <em>So be it!<\/em>): Jeremiah would have been happy to see this prediction fulfilled.<\/p>","summary_ro":"28:5-6 Amen! (literally So be it!): Jeremiah would have been happy to see this prediction fulfilled.","summary_en":"28:5-6 Amen! (literally So be it!): Jeremiah would have been happy to see this prediction fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135348,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:5","title_en":"Study Note: Ieremia 28:5","content_ro":"<p><strong>28:5-6<\/strong> <em>Amen!<\/em> (literally <em>So be it!<\/em>): Jeremiah would have been happy to see this prediction fulfilled.<\/p>","content_en":"<p><strong>28:5-6<\/strong> <em>Amen!<\/em> (literally <em>So be it!<\/em>): Jeremiah would have been happy to see this prediction fulfilled.<\/p>","summary_ro":"28:5-6 Amen! (literally So be it!): Jeremiah would have been happy to see this prediction fulfilled.","summary_en":"28:5-6 Amen! (literally So be it!): Jeremiah would have been happy to see this prediction fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":52471,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:7","title_en":"Study Note: Ieremia 28:7","content_ro":"<p><strong>28:7-9<\/strong> Only when a prophet’s <em>predictions come true<\/em> can people be certain that he has spoken the Lord’s word (Deut 18:20-22).<\/p>","content_en":"<p><strong>28:7-9<\/strong> Only when a prophet’s <em>predictions come true<\/em> can people be certain that he has spoken the Lord’s word (Deut 18:20-22).<\/p>","summary_ro":"28:7-9 Only when a prophet’s predictions come true can people be certain that he has spoken the Lord’s word (Deut 18:20-22).","summary_en":"28:7-9 Only when a prophet’s predictions come true can people be certain that he has spoken the Lord’s word (Deut 18:20-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80097,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:7","title_en":"Study Note: Ieremia 28:7","content_ro":"<p><strong>28:7-9<\/strong> Only when a prophet’s <em>predictions come true<\/em> can people be certain that he has spoken the Lord’s word (Deut 18:20-22).<\/p>","content_en":"<p><strong>28:7-9<\/strong> Only when a prophet’s <em>predictions come true<\/em> can people be certain that he has spoken the Lord’s word (Deut 18:20-22).<\/p>","summary_ro":"28:7-9 Only when a prophet’s predictions come true can people be certain that he has spoken the Lord’s word (Deut 18:20-22).","summary_en":"28:7-9 Only when a prophet’s predictions come true can people be certain that he has spoken the Lord’s word (Deut 18:20-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107723,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:7","title_en":"Study Note: Ieremia 28:7","content_ro":"<p><strong>28:7-9<\/strong> Only when a prophet’s <em>predictions come true<\/em> can people be certain that he has spoken the Lord’s word (Deut 18:20-22).<\/p>","content_en":"<p><strong>28:7-9<\/strong> Only when a prophet’s <em>predictions come true<\/em> can people be certain that he has spoken the Lord’s word (Deut 18:20-22).<\/p>","summary_ro":"28:7-9 Only when a prophet’s predictions come true can people be certain that he has spoken the Lord’s word (Deut 18:20-22).","summary_en":"28:7-9 Only when a prophet’s predictions come true can people be certain that he has spoken the Lord’s word (Deut 18:20-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135349,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:7","title_en":"Study Note: Ieremia 28:7","content_ro":"<p><strong>28:7-9<\/strong> Only when a prophet’s <em>predictions come true<\/em> can people be certain that he has spoken the Lord’s word (Deut 18:20-22).<\/p>","content_en":"<p><strong>28:7-9<\/strong> Only when a prophet’s <em>predictions come true<\/em> can people be certain that he has spoken the Lord’s word (Deut 18:20-22).<\/p>","summary_ro":"28:7-9 Only when a prophet’s predictions come true can people be certain that he has spoken the Lord’s word (Deut 18:20-22).","summary_en":"28:7-9 Only when a prophet’s predictions come true can people be certain that he has spoken the Lord’s word (Deut 18:20-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":52472,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:10","title_en":"Study Note: Ieremia 28:10","content_ro":"<p><strong>28:10-11<\/strong> The false prophet Hananiah <em>broke<\/em> the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • <em>Jeremiah left<\/em> the confrontation without replying, probably because he had not yet received the Lord’s response.<\/p>","content_en":"<p><strong>28:10-11<\/strong> The false prophet Hananiah <em>broke<\/em> the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • <em>Jeremiah left<\/em> the confrontation without replying, probably because he had not yet received the Lord’s response.<\/p>","summary_ro":"28:10-11 The false prophet Hananiah broke the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • Jeremiah left the confrontation without replying, probably because he had not yet received the Lord’s response.","summary_en":"28:10-11 The false prophet Hananiah broke the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • Jeremiah left the confrontation without replying, probably because he had not yet received the Lord’s response.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80098,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:10","title_en":"Study Note: Ieremia 28:10","content_ro":"<p><strong>28:10-11<\/strong> The false prophet Hananiah <em>broke<\/em> the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • <em>Jeremiah left<\/em> the confrontation without replying, probably because he had not yet received the Lord’s response.<\/p>","content_en":"<p><strong>28:10-11<\/strong> The false prophet Hananiah <em>broke<\/em> the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • <em>Jeremiah left<\/em> the confrontation without replying, probably because he had not yet received the Lord’s response.<\/p>","summary_ro":"28:10-11 The false prophet Hananiah broke the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • Jeremiah left the confrontation without replying, probably because he had not yet received the Lord’s response.","summary_en":"28:10-11 The false prophet Hananiah broke the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • Jeremiah left the confrontation without replying, probably because he had not yet received the Lord’s response.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107724,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:10","title_en":"Study Note: Ieremia 28:10","content_ro":"<p><strong>28:10-11<\/strong> The false prophet Hananiah <em>broke<\/em> the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • <em>Jeremiah left<\/em> the confrontation without replying, probably because he had not yet received the Lord’s response.<\/p>","content_en":"<p><strong>28:10-11<\/strong> The false prophet Hananiah <em>broke<\/em> the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • <em>Jeremiah left<\/em> the confrontation without replying, probably because he had not yet received the Lord’s response.<\/p>","summary_ro":"28:10-11 The false prophet Hananiah broke the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • Jeremiah left the confrontation without replying, probably because he had not yet received the Lord’s response.","summary_en":"28:10-11 The false prophet Hananiah broke the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • Jeremiah left the confrontation without replying, probably because he had not yet received the Lord’s response.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135350,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:10","title_en":"Study Note: Ieremia 28:10","content_ro":"<p><strong>28:10-11<\/strong> The false prophet Hananiah <em>broke<\/em> the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • <em>Jeremiah left<\/em> the confrontation without replying, probably because he had not yet received the Lord’s response.<\/p>","content_en":"<p><strong>28:10-11<\/strong> The false prophet Hananiah <em>broke<\/em> the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • <em>Jeremiah left<\/em> the confrontation without replying, probably because he had not yet received the Lord’s response.<\/p>","summary_ro":"28:10-11 The false prophet Hananiah broke the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • Jeremiah left the confrontation without replying, probably because he had not yet received the Lord’s response.","summary_en":"28:10-11 The false prophet Hananiah broke the yoke that Jeremiah was wearing (27:2) as a sign of what the Lord would do. • Jeremiah left the confrontation without replying, probably because he had not yet received the Lord’s response.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64254,"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":91880,"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":119506,"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":147132,"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}],"12":[{"id":18734,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoiachin","title_en":"Jehoiachin","content_ro":"<h3>JEHOIACHIN<\/h3>\n<p>King of Judah for a very brief time (598–597 <span>BC<\/span>). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; <span>kjv<\/span> “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father’s death, and he ruled for only three months and ten days in Jerusalem (2 Kgs 24:8; cf. 2 Chr 36:9, <span>nlt<\/span> mg). He inherited a vassal kingdom in revolt. Besieged by the armies of the Babylonian overlord Nebuchadnezzar, Jehoiachin had little choice but to capitulate in the face of insurmountable odds. According to the Babylonian Chronicle, records based on the official annals of the Babylonian kings, Nebuchadnezzar entered Syro-Palestine in December of 598 <span>BC<\/span> and took Jerusalem on March 16, 597. The Babylonians plundered the palace and temple treasuries. Along with Jehoiachin, his family, prominent military leaders, royal officials, and artisans were taken prisoner and led away to exile in Babylon. Before returning to Babylon, the victorious king placed Jehoiachin’s uncle Mattaniah, now named Zedekiah, on the throne in Jerusalem (2 Kgs 24:12-17; cf. 2 Chr 36:10).<\/p>\n<p>According to Jeremiah, the trauma caused by the Babylonian invasion of Judah, and the consequent political upheaval prompted by a succession of three kings in four months, had little impact on the people spiritually (Jer 37–38). This same prophet of God forecast Jehoiachin’s exile and predicted he would have no descendants succeeding him on the throne (22:24-30). In contrast, the false prophet Hananiah prophesied Jehoiachin would be restored to the throne of Judah within two years (28:3-4, 11; cf. vv 12-17).<\/p>\n<p>Jehoiachin’s continuing royal status as the legitimate claimant to the Judahite kingship was reflected in the fact that Ezekiel’s oracles are dated to the year of Jehoiachin’s exile, not Zedekiah’s reign (Ez 1:2; 8:1; 20:1; etc.). Babylonian records confirm this recognition of Jehoiachin’s former position; he retained his title of king and received favorable treatment from the Babylonians. He is certainly the “Yaukin, king of the land of Yahuda” listed in one of the cuneiform tablets; this tablet contains inventories of rations of oil and barley for the king and his five sons and implies they were not imprisoned but living a fairly normal life in Babylonia. At some point Jehoiachin must have been imprisoned, however, because later, during the reign of Evil-merodach, he was released from prison and granted dining privileges with the Babylonian king (c. 562 <span>BC<\/span>; cf. 2 Kgs 25:27-30; Jer 52:31-34). Whether he was imprisoned for attempting to escape or because of Judah’s rebellion against Babylon under Zedekiah is unclear.<\/p>\n<p>Jehoiachin’s name appears in Matthew’s genealogy of Jesus Christ (Mt 1:11-12), and some contend that this contradicts Jeremiah’s oracle of judgment against the king’s descendants (Jer 22:30). Yet it is possible to understand Haggai’s blessing of Zerubabbel (Hg 2:20-23) as a reversal of Jeremiah’s curse and the reinstatement of Jehoiachin’s line on the Davidic—and ultimately messianic—throne (cf. Is 56:3-5).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Israel, History of.<\/p>","content_en":"<h3>JEHOIACHIN<\/h3>\n<p>King of Judah for a very brief time (598–597 <span>BC<\/span>). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; <span>kjv<\/span> “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father’s death, and he ruled for only three months and ten days in Jerusalem (2 Kgs 24:8; cf. 2 Chr 36:9, <span>nlt<\/span> mg). He inherited a vassal kingdom in revolt. Besieged by the armies of the Babylonian overlord Nebuchadnezzar, Jehoiachin had little choice but to capitulate in the face of insurmountable odds. According to the Babylonian Chronicle, records based on the official annals of the Babylonian kings, Nebuchadnezzar entered Syro-Palestine in December of 598 <span>BC<\/span> and took Jerusalem on March 16, 597. The Babylonians plundered the palace and temple treasuries. Along with Jehoiachin, his family, prominent military leaders, royal officials, and artisans were taken prisoner and led away to exile in Babylon. Before returning to Babylon, the victorious king placed Jehoiachin’s uncle Mattaniah, now named Zedekiah, on the throne in Jerusalem (2 Kgs 24:12-17; cf. 2 Chr 36:10).<\/p>\n<p>According to Jeremiah, the trauma caused by the Babylonian invasion of Judah, and the consequent political upheaval prompted by a succession of three kings in four months, had little impact on the people spiritually (Jer 37–38). This same prophet of God forecast Jehoiachin’s exile and predicted he would have no descendants succeeding him on the throne (22:24-30). In contrast, the false prophet Hananiah prophesied Jehoiachin would be restored to the throne of Judah within two years (28:3-4, 11; cf. vv 12-17).<\/p>\n<p>Jehoiachin’s continuing royal status as the legitimate claimant to the Judahite kingship was reflected in the fact that Ezekiel’s oracles are dated to the year of Jehoiachin’s exile, not Zedekiah’s reign (Ez 1:2; 8:1; 20:1; etc.). Babylonian records confirm this recognition of Jehoiachin’s former position; he retained his title of king and received favorable treatment from the Babylonians. He is certainly the “Yaukin, king of the land of Yahuda” listed in one of the cuneiform tablets; this tablet contains inventories of rations of oil and barley for the king and his five sons and implies they were not imprisoned but living a fairly normal life in Babylonia. At some point Jehoiachin must have been imprisoned, however, because later, during the reign of Evil-merodach, he was released from prison and granted dining privileges with the Babylonian king (c. 562 <span>BC<\/span>; cf. 2 Kgs 25:27-30; Jer 52:31-34). Whether he was imprisoned for attempting to escape or because of Judah’s rebellion against Babylon under Zedekiah is unclear.<\/p>\n<p>Jehoiachin’s name appears in Matthew’s genealogy of Jesus Christ (Mt 1:11-12), and some contend that this contradicts Jeremiah’s oracle of judgment against the king’s descendants (Jer 22:30). Yet it is possible to understand Haggai’s blessing of Zerubabbel (Hg 2:20-23) as a reversal of Jeremiah’s curse and the reinstatement of Jehoiachin’s line on the Davidic—and ultimately messianic—throne (cf. Is 56:3-5).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Israel, History of.<\/p>","summary_ro":"JEHOIACHIN King of Judah for a very brief time (598–597 BC). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; kjv “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father...","summary_en":"JEHOIACHIN King of Judah for a very brief time (598–597 BC). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; kjv “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52473,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:12","title_en":"Study Note: Ieremia 28:12","content_ro":"<p><strong>28:12-14<\/strong> Jeremiah received and delivered the Lord’s response to the false prophecy. The <em>wooden yoke<\/em> that <em>Hananiah<\/em> broke was replaced by a metaphorical <em>yoke of iron.<\/em> Subjection to <em>Babylon<\/em> was an absolute certainty, for the Lord had decreed it.<\/p>","content_en":"<p><strong>28:12-14<\/strong> Jeremiah received and delivered the Lord’s response to the false prophecy. The <em>wooden yoke<\/em> that <em>Hananiah<\/em> broke was replaced by a metaphorical <em>yoke of iron.<\/em> Subjection to <em>Babylon<\/em> was an absolute certainty, for the Lord had decreed it.<\/p>","summary_ro":"28:12-14 Jeremiah received and delivered the Lord’s response to the false prophecy. The wooden yoke that Hananiah broke was replaced by a metaphorical yoke of iron. Subjection to Babylon was an absolute certainty, for the Lord had decreed it.","summary_en":"28:12-14 Jeremiah received and delivered the Lord’s response to the false prophecy. The wooden yoke that Hananiah broke was replaced by a metaphorical yoke of iron. Subjection to Babylon was an absolute certainty, for the Lord had decreed it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80099,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:12","title_en":"Study Note: Ieremia 28:12","content_ro":"<p><strong>28:12-14<\/strong> Jeremiah received and delivered the Lord’s response to the false prophecy. The <em>wooden yoke<\/em> that <em>Hananiah<\/em> broke was replaced by a metaphorical <em>yoke of iron.<\/em> Subjection to <em>Babylon<\/em> was an absolute certainty, for the Lord had decreed it.<\/p>","content_en":"<p><strong>28:12-14<\/strong> Jeremiah received and delivered the Lord’s response to the false prophecy. The <em>wooden yoke<\/em> that <em>Hananiah<\/em> broke was replaced by a metaphorical <em>yoke of iron.<\/em> Subjection to <em>Babylon<\/em> was an absolute certainty, for the Lord had decreed it.<\/p>","summary_ro":"28:12-14 Jeremiah received and delivered the Lord’s response to the false prophecy. The wooden yoke that Hananiah broke was replaced by a metaphorical yoke of iron. Subjection to Babylon was an absolute certainty, for the Lord had decreed it.","summary_en":"28:12-14 Jeremiah received and delivered the Lord’s response to the false prophecy. The wooden yoke that Hananiah broke was replaced by a metaphorical yoke of iron. Subjection to Babylon was an absolute certainty, for the Lord had decreed it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107725,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:12","title_en":"Study Note: Ieremia 28:12","content_ro":"<p><strong>28:12-14<\/strong> Jeremiah received and delivered the Lord’s response to the false prophecy. The <em>wooden yoke<\/em> that <em>Hananiah<\/em> broke was replaced by a metaphorical <em>yoke of iron.<\/em> Subjection to <em>Babylon<\/em> was an absolute certainty, for the Lord had decreed it.<\/p>","content_en":"<p><strong>28:12-14<\/strong> Jeremiah received and delivered the Lord’s response to the false prophecy. The <em>wooden yoke<\/em> that <em>Hananiah<\/em> broke was replaced by a metaphorical <em>yoke of iron.<\/em> Subjection to <em>Babylon<\/em> was an absolute certainty, for the Lord had decreed it.<\/p>","summary_ro":"28:12-14 Jeremiah received and delivered the Lord’s response to the false prophecy. The wooden yoke that Hananiah broke was replaced by a metaphorical yoke of iron. Subjection to Babylon was an absolute certainty, for the Lord had decreed it.","summary_en":"28:12-14 Jeremiah received and delivered the Lord’s response to the false prophecy. The wooden yoke that Hananiah broke was replaced by a metaphorical yoke of iron. Subjection to Babylon was an absolute certainty, for the Lord had decreed it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135351,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:12","title_en":"Study Note: Ieremia 28:12","content_ro":"<p><strong>28:12-14<\/strong> Jeremiah received and delivered the Lord’s response to the false prophecy. The <em>wooden yoke<\/em> that <em>Hananiah<\/em> broke was replaced by a metaphorical <em>yoke of iron.<\/em> Subjection to <em>Babylon<\/em> was an absolute certainty, for the Lord had decreed it.<\/p>","content_en":"<p><strong>28:12-14<\/strong> Jeremiah received and delivered the Lord’s response to the false prophecy. The <em>wooden yoke<\/em> that <em>Hananiah<\/em> broke was replaced by a metaphorical <em>yoke of iron.<\/em> Subjection to <em>Babylon<\/em> was an absolute certainty, for the Lord had decreed it.<\/p>","summary_ro":"28:12-14 Jeremiah received and delivered the Lord’s response to the false prophecy. The wooden yoke that Hananiah broke was replaced by a metaphorical yoke of iron. Subjection to Babylon was an absolute certainty, for the Lord had decreed it.","summary_en":"28:12-14 Jeremiah received and delivered the Lord’s response to the false prophecy. The wooden yoke that Hananiah broke was replaced by a metaphorical yoke of iron. Subjection to Babylon was an absolute certainty, for the Lord had decreed it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":25919,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Minerals* and Metals","title_en":"Minerals* and Metals","content_ro":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","content_en":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","summary_ro":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","summary_en":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":41975,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69601,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97227,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124853,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22526,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Land","title_en":"Land","content_ro":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","content_en":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","summary_ro":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","summary_en":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":31513,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52474,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:15","title_en":"Study Note: Ieremia 28:15","content_ro":"<p><strong>28:15-17<\/strong> <em>You must die:<\/em> The Lord’s decree for <em>Hananiah<\/em> was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that <em>very year<\/em><em>;<\/em> Jeremiah’s prophecy was validated when it was fulfilled <em>two months later.<\/em> In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.<\/p>","content_en":"<p><strong>28:15-17<\/strong> <em>You must die:<\/em> The Lord’s decree for <em>Hananiah<\/em> was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that <em>very year<\/em><em>;<\/em> Jeremiah’s prophecy was validated when it was fulfilled <em>two months later.<\/em> In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.<\/p>","summary_ro":"28:15-17 You must die: The Lord’s decree for Hananiah was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that very year; Jeremiah’s prophecy was validated when it was fulfilled two months later. In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.","summary_en":"28:15-17 You must die: The Lord’s decree for Hananiah was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that very year; Jeremiah’s prophecy was validated when it was fulfilled two months later. In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80100,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:15","title_en":"Study Note: Ieremia 28:15","content_ro":"<p><strong>28:15-17<\/strong> <em>You must die:<\/em> The Lord’s decree for <em>Hananiah<\/em> was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that <em>very year<\/em><em>;<\/em> Jeremiah’s prophecy was validated when it was fulfilled <em>two months later.<\/em> In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.<\/p>","content_en":"<p><strong>28:15-17<\/strong> <em>You must die:<\/em> The Lord’s decree for <em>Hananiah<\/em> was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that <em>very year<\/em><em>;<\/em> Jeremiah’s prophecy was validated when it was fulfilled <em>two months later.<\/em> In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.<\/p>","summary_ro":"28:15-17 You must die: The Lord’s decree for Hananiah was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that very year; Jeremiah’s prophecy was validated when it was fulfilled two months later. In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.","summary_en":"28:15-17 You must die: The Lord’s decree for Hananiah was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that very year; Jeremiah’s prophecy was validated when it was fulfilled two months later. In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107726,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:15","title_en":"Study Note: Ieremia 28:15","content_ro":"<p><strong>28:15-17<\/strong> <em>You must die:<\/em> The Lord’s decree for <em>Hananiah<\/em> was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that <em>very year<\/em><em>;<\/em> Jeremiah’s prophecy was validated when it was fulfilled <em>two months later.<\/em> In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.<\/p>","content_en":"<p><strong>28:15-17<\/strong> <em>You must die:<\/em> The Lord’s decree for <em>Hananiah<\/em> was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that <em>very year<\/em><em>;<\/em> Jeremiah’s prophecy was validated when it was fulfilled <em>two months later.<\/em> In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.<\/p>","summary_ro":"28:15-17 You must die: The Lord’s decree for Hananiah was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that very year; Jeremiah’s prophecy was validated when it was fulfilled two months later. In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.","summary_en":"28:15-17 You must die: The Lord’s decree for Hananiah was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that very year; Jeremiah’s prophecy was validated when it was fulfilled two months later. In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135352,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 28:15","title_en":"Study Note: Ieremia 28:15","content_ro":"<p><strong>28:15-17<\/strong> <em>You must die:<\/em> The Lord’s decree for <em>Hananiah<\/em> was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that <em>very year<\/em><em>;<\/em> Jeremiah’s prophecy was validated when it was fulfilled <em>two months later.<\/em> In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.<\/p>","content_en":"<p><strong>28:15-17<\/strong> <em>You must die:<\/em> The Lord’s decree for <em>Hananiah<\/em> was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that <em>very year<\/em><em>;<\/em> Jeremiah’s prophecy was validated when it was fulfilled <em>two months later.<\/em> In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.<\/p>","summary_ro":"28:15-17 You must die: The Lord’s decree for Hananiah was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that very year; Jeremiah’s prophecy was validated when it was fulfilled two months later. In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.","summary_en":"28:15-17 You must die: The Lord’s decree for Hananiah was the lawful penalty for false prophets (Deut 13:1-5). The Lord carried out the decree that very year; Jeremiah’s prophecy was validated when it was fulfilled two months later. In contrast, Hananiah’s prediction that the Temple treasures would be returned in two years was not fulfilled. The Lord demonstrated that he was still in control.","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"}}