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{"verseMap":{"1":[{"id":705,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adultery","title_en":"Adultery","content_ro":"<h3>ADULTERY<\/h3>\n<p>A breach of the unity of marriage. It describes any act of sexual intercourse between a married woman and a man other than her husband, and all sexual intercourse involving a married man and a woman other than his wife.<\/p>\n<p>In OT times, polygamous unions were not considered adulterous (cf. Dt 21:15). Nor was a husband branded as an adulterer if he had intercourse with a slave woman (Gn 16:1-4; 30:1-5) or a prostitute (Gn 38:15-18)—though the latter was, of course, condemned as immoral (1 Cor 6:15).<\/p>\n<p>Any imbalance between the sexes was dispelled by Jesus in his teaching on divorce and remarriage. While he did not rule out the possibility of divorce in cases of sexual unfaithfulness (Mt 5:32; 19:9), he warned that in all other circumstances remarriage involves both (ex-)husband and (ex-)wife in adultery. Paul added that the charge of adultery only applies if the remarried person’s original partner is still alive (Rom 7:2-3).<\/p>\n<p>Jesus also sharpened the OT’s definition of adultery by applying it to a man’s thought life. Any man who fantasizes in lust (as distinct from just being tempted) has committed adultery in mind and intention, even though there is no physical contact (Mt 5:27-28; cf. Jb 31:1, 9).<\/p>\n<p>The Bible’s condemnation of adultery is written into the heart of the OT law, prophecy, and wisdom literature. The Ten Commandments ban it unequivocally (Ex 20:14; Dt 5:18). The prophets list it among offenses that attract God’s anger and judgment (Jer 23:11-14; Ez 22:11; Mal 3:5). And the book of Proverbs scorns it as a senseless act by which a man destroys himself (Prv 6:23-35; cf. 7:6-27).<\/p>\n<p>The NT echoes that clear condemnation. Where there is no repentance, adultery excludes those who practice it from God’s kingdom (1 Cor 6:9). It is the very opposite of love of one’s neighbor (Rom 13:9-10), and it stands under the judgment of God himself (Heb 13:4).<\/p>\n<p>In the OT the penalty for adultery is death—for both the man and the woman (Lv 20:10; Dt 22:22). The same applies if the woman is single but engaged to another man, assuming she has not been raped (in which case only the man is to be executed—Dt 22:23-27). The refrain “You will cleanse the land from evil” (22:24) shows that adultery was considered a serious threat to society’s health, not simply an attack on the family lives of the two people involved.<\/p>\n<p>With such serious consequences, it was important to establish guilt beyond doubt. In cases of serious suspicion but insufficient evidence, the wife concerned was put through an elaborate ritual test that included taking an oath and drinking bitter water. The result was not a matter of chance because she stood in the Lord’s presence (Nm 5:11-31).<\/p>\n<p>In both the OT and NT, the language of adultery is used figuratively to describe human unfaithfulness to God. The OT prophets likened God’s covenant relationship with his people to marriage (Is 54:5-8; cf. Rv 21:2), so in their eyes the breaking of that relationship, especially by idolatry, was equivalent to spiritual adultery (Jer 5:7-8; 13:22-27; Ez 23:37).<\/p>\n<p>Jesus used the same imagery to characterize those who either rejected his claims or showed their lack of faith in him by demanding unnecessary extra signs of his deity (Mt 12:39; 16:4; Mk 8:38). And in another vivid NT passage, James describes God as a loving, jealous husband coming to deal with his adulterous people who have become good friends with the world and its false standards (Jas 4:4).<\/p>\n<p>This is the special theme of the prophet Hosea. God used the prophet’s own experience of a marriage broken by adultery to teach the seriousness of his people’s unfaithfulness to him (Hos 2:2-6) and his keen longing for a full reconciliation (3:1-5). Spiritual infidelity, like physical adultery, brings God’s judgment. But in both cases his overwhelming desire is for a mended relationship following sincere repentance (Jer 3:1-14; Ez 16:1-63).<\/p>\n<p><em>See also<\/em> Divorce; Marriage, Marriage Customs; Fornication.<\/p>","content_en":"<h3>ADULTERY<\/h3>\n<p>A breach of the unity of marriage. It describes any act of sexual intercourse between a married woman and a man other than her husband, and all sexual intercourse involving a married man and a woman other than his wife.<\/p>\n<p>In OT times, polygamous unions were not considered adulterous (cf. Dt 21:15). Nor was a husband branded as an adulterer if he had intercourse with a slave woman (Gn 16:1-4; 30:1-5) or a prostitute (Gn 38:15-18)—though the latter was, of course, condemned as immoral (1 Cor 6:15).<\/p>\n<p>Any imbalance between the sexes was dispelled by Jesus in his teaching on divorce and remarriage. While he did not rule out the possibility of divorce in cases of sexual unfaithfulness (Mt 5:32; 19:9), he warned that in all other circumstances remarriage involves both (ex-)husband and (ex-)wife in adultery. Paul added that the charge of adultery only applies if the remarried person’s original partner is still alive (Rom 7:2-3).<\/p>\n<p>Jesus also sharpened the OT’s definition of adultery by applying it to a man’s thought life. Any man who fantasizes in lust (as distinct from just being tempted) has committed adultery in mind and intention, even though there is no physical contact (Mt 5:27-28; cf. Jb 31:1, 9).<\/p>\n<p>The Bible’s condemnation of adultery is written into the heart of the OT law, prophecy, and wisdom literature. The Ten Commandments ban it unequivocally (Ex 20:14; Dt 5:18). The prophets list it among offenses that attract God’s anger and judgment (Jer 23:11-14; Ez 22:11; Mal 3:5). And the book of Proverbs scorns it as a senseless act by which a man destroys himself (Prv 6:23-35; cf. 7:6-27).<\/p>\n<p>The NT echoes that clear condemnation. Where there is no repentance, adultery excludes those who practice it from God’s kingdom (1 Cor 6:9). It is the very opposite of love of one’s neighbor (Rom 13:9-10), and it stands under the judgment of God himself (Heb 13:4).<\/p>\n<p>In the OT the penalty for adultery is death—for both the man and the woman (Lv 20:10; Dt 22:22). The same applies if the woman is single but engaged to another man, assuming she has not been raped (in which case only the man is to be executed—Dt 22:23-27). The refrain “You will cleanse the land from evil” (22:24) shows that adultery was considered a serious threat to society’s health, not simply an attack on the family lives of the two people involved.<\/p>\n<p>With such serious consequences, it was important to establish guilt beyond doubt. In cases of serious suspicion but insufficient evidence, the wife concerned was put through an elaborate ritual test that included taking an oath and drinking bitter water. The result was not a matter of chance because she stood in the Lord’s presence (Nm 5:11-31).<\/p>\n<p>In both the OT and NT, the language of adultery is used figuratively to describe human unfaithfulness to God. The OT prophets likened God’s covenant relationship with his people to marriage (Is 54:5-8; cf. Rv 21:2), so in their eyes the breaking of that relationship, especially by idolatry, was equivalent to spiritual adultery (Jer 5:7-8; 13:22-27; Ez 23:37).<\/p>\n<p>Jesus used the same imagery to characterize those who either rejected his claims or showed their lack of faith in him by demanding unnecessary extra signs of his deity (Mt 12:39; 16:4; Mk 8:38). And in another vivid NT passage, James describes God as a loving, jealous husband coming to deal with his adulterous people who have become good friends with the world and its false standards (Jas 4:4).<\/p>\n<p>This is the special theme of the prophet Hosea. God used the prophet’s own experience of a marriage broken by adultery to teach the seriousness of his people’s unfaithfulness to him (Hos 2:2-6) and his keen longing for a full reconciliation (3:1-5). Spiritual infidelity, like physical adultery, brings God’s judgment. But in both cases his overwhelming desire is for a mended relationship following sincere repentance (Jer 3:1-14; Ez 16:1-63).<\/p>\n<p><em>See also<\/em> Divorce; Marriage, Marriage Customs; Fornication.<\/p>","summary_ro":"ADULTERY A breach of the unity of marriage. It describes any act of sexual intercourse between a married woman and a man other than her husband, and all sexual intercourse involving a married man and a woman other than his wife. In OT times, polygamous unions were not considered adulterous (cf. Dt 21:15). Nor was a husband branded as an adulterer if he had intercourse with a slave woman (Gn 16:1-4; 30:1-5) or a prostitute (Gn 38:15-18)—though the latter was, of course, condemned as immoral (1...","summary_en":"ADULTERY A breach of the unity of marriage. It describes any act of sexual intercourse between a married woman and a man other than her husband, and all sexual intercourse involving a married man and a woman other than his wife. In OT times, polygamous unions were not considered adulterous (cf. Dt 21:15). Nor was a husband branded as an adulterer if he had intercourse with a slave woman (Gn 16:1-4; 30:1-5) or a prostitute (Gn 38:15-18)—though the latter was, of course, condemned as immoral (1...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16754,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Hosea","title_en":"Book of Hosea","content_ro":"<h3>HOSEA, Book of<\/h3>\n<p>First of the 12 minor prophets in the traditional arrangements of the OT books. It was written in the last part of the eighth century <span>BC<\/span>. Hosea’s prophecies were proclaimed to the northern kingdom of Israel in the final years of its existence. Hosea was the only prophet to reside in the northern kingdom and also to preach there. God commissioned Hosea to reveal the widespread apostasy and corruption in the northern kingdom and to exhort his fellow countrymen to repent and return to God. Hosea had the unique privilege of illustrating—in his own life—the steadfast covenant love that God had for Israel.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Hosea’s ministry extended over a period of at least 38 years (c. 753–715 <span>BC<\/span>), and he appears as a knowledgeable individual, whether he was a peasant or a member of the wealthier class in Israel.<\/p>\n<p>Hosea’s marriage to the prostitute Gomer may have been controversial in his own day, and it has certainly caused a great deal of controversy among Bible students and commentators. It seems best to recognize that Gomer was a publicly known harlot whom Hosea was commanded to marry for the purpose of illustrating Israel’s apostasy and God’s steadfast covenant love.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>The authenticity and unity of Hosea is not seriously questioned, even by higher criticism. But two areas of controversy are (1) passages that refer to Judah (e.g., 1:1, 7, 11; 4:15; 5:5, 10-14; 6:4, 11; 8:14; 11:12; 12:2), and (2) those sections that refer to future blessing or national deliverance (e.g., 11:8-11; 14:2-9).<\/p>\n<p>Hosea’s references to Judah, however, could be expected from a man of God chagrined by the separation of Israel from the legitimate Davidic line. The northern kingdom, with its ungodly kings, was on the verge of judgment from God. Hosea evidently had received divine revelation concerning his dealings with Judah as well as Israel.<\/p>\n<p>The references to the future blessings and deliverance of Israel do not neutralize the condemnation of the sins of Israel, any more than Hosea’s constant love for and reconciliation with adulterous Gomer neutralizes her sin. Restoration and forgiveness need not ignore guilt.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Hosea lived during the prosperous days of the northern kingdom of Israel under Jeroboam II (793–753 <span>BC<\/span>). He also saw its defeat and the deportation of its people after the invasion by the Assyrians (722 <span>BC<\/span>).<\/p>\n<p>In Hosea 1:1 the following kings are named: from the southern kingdom of Judah—Uzziah, Jotham, Ahaz, and Hezekiah; and from the northern kingdom of Israel—Joash and Jeroboam. Uzziah was a contemporary of both Joash and Jeroboam. Ahaz was king of Judah when Israel was taken captive by Assyria. Hezekiah may have been a co-regent with Ahaz at the time of the Assyrian captivity.<\/p>\n<p>Jeroboam reigned over Israel for 41 years and followed the evil example of his father, Nebat (2 Kgs 14:23-24). Though Israel was prosperous and successful during Jeroboam’s reign, the corruption in the government and the degeneracy in the spiritual lives of the people set the stage for more tumultuous times in the days of subsequent kings and paved the way for the fall of Israel. The rich landowners (including the king) oppressed the peasants and caused the lower-class landowners to migrate from the farms to the cities. The social repercussions were soon to engulf Israel in a wave of corruption. Anarchy was a product of those times (Hos 4:1-2; 7:1-7; 8:3-4; 9:15).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Hosea’s prophetic ministry commenced with the reign of Jeroboam II (793–753 <span>BC<\/span>) and extended to that of Hezekiah of Judah (715–686 <span>BC<\/span>).<\/p>\n<p>Several factors indicate that Hosea continued prophesying under Hoshea of Israel (732–722 <span>BC<\/span>): (1) “Shalman” (Hos 10:14) may be Shalmaneser of Assyria, who invaded Israel early in the reign of Hoshea (2 Kgs 17:3). (2) “Jareb” (Hos 5:13; 10:6, both <span>kjv<\/span>) may be Sargon II (722–705 <span>BC<\/span>). (3) Predictions of the Assyrian invasion appear to refer to an imminent event (10:5-6; 13:15-16). (4) Mention of Egypt and Israel’s dependence on that nation seem to fit the reign of Hoshea (7:11; 11:11). These factors confirm that the compilation of Hosea’s messages may have taken place very near to the time of Israel’s fall (722 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>Hosea prophesied while residing in Israel. He refers to the king in Samaria as “our king” (Hos 7:5). His descriptions of Israel show that he was familiar with the geography of the northern kingdom. Gilead is mentioned by Hosea as though he knew that area from personal observation (6:8; 12:11). Hosea was probably the only prophet to the northern kingdom who actually lived there throughout his ministry.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Hosea proclaimed to Israel the need to repent and return to God. He presented the God of Israel as a patient and loving God who remained faithful to his covenant promises. This emphasis is characteristic of Hosea (cf. 2:19).<\/p>\n<p>“Loving-kindness” is the word that best represents the covenant faithfulness and love of Yahweh, and Hosea’s family life was a living illustration of that loving-kindness.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The major divisions and topics of the book of Hosea may be outlined as follows.<\/p>\n<p>The first three chapters of Hosea are concerned with the example of Hosea’s life, stressing Hosea’s faithfulness and love for his unfaithful wife.<\/p>\n<p>God commanded Hosea to marry the harlot Gomer and to have children by her (1:2–3:5). This command has caused difficulties for some commentators, since priests and prophets in Israel simply did not marry prostitutes. Medieval Jewish writers, therefore, regarded the material as symbolic but unhistorical. Some later scholars drew a distinction between chapters 1 and 3, regarding the latter as an intimate description by Hosea of his marriage; the first chapter was held to contain rather general recollections of his early days as a prophet. Other commentators regarded both chapters as literal fact, while certain scholars thought that chapter 1 was historical whereas chapter 3 represented an allegorical interpretation of the marriage by Hosea himself.<\/p>\n<p>Needless to say, the sexual activities of Gomer have also been discussed widely. Two views predominate. (1) Gomer was a faithful wife to Hosea in their early years of marriage. “A wife of harlotry” (1:2, <span>rsv<\/span>), which is not the common term for “prostitute,” has reference to her sinful and wayward nature, which God later caused to be exposed as an illustration of Israel’s idolatry. (2) Gomer was a publicly known harlot whom Hosea was commanded to marry in order to illustrate Israel’s idolatry and God’s faithful and steadfast love. This latter view seems to have the greatest appeal to evangelical scholars, and is the simplest interpretation within a literal, grammatical, and historical framework of Bible interpretation.<\/p>\n<p>Why it was necessary for her to be ransomed by Hosea is not evident, nor is it known why part of the price was paid in grain and the remainder in money. Perhaps the entire transaction was meant to symbolize God’s deliverance of Israel from future exile, although as far as it is known, the 10 northern tribes did not return from exile in Assyria. Such an interpretation could hardly apply to Judah, since Hosea’s message was not directed at the southern kingdom, although Judah did receive a warning (6:11).<\/p>\n<p>The children born to Hosea and Gomer were given symbolic names. The first child was a son named Jezreel (1:4a), signifying God’s judgment on the house of Jehu for Jehu’s slaughter of the house of Ahab in the valley of Jezreel (2 Kgs 10:1-11, 30).<\/p>\n<p>Lo-ruhamah was the second child (Hos 1:6a), whose name means “not compassioned or pitied.” The judgment of Israel was thus symbolized. The spiritual corruption of the northern kingdom had run its course, and it would be defeated and taken away into captivity (1:6b).<\/p>\n<p>Lo-ammi was the third child, a second son, whose name means “not my people” (1:8-9). This rejection of Israel as God’s covenanted people was to be temporary (1:10–2:1). God’s covenant promises to Abraham (cf. 1:10; Gn 22:17) and to Moses (Ex 19:1-7) would be fulfilled in spite of the disobedience of any particular generation.<\/p>\n<p>Not satisfied with her relationship to her husband, Gomer sought other lovers. Israel pursued the same elusive satisfaction in her flirtation and adultery with heathen deities. The good that their merciful God had bestowed upon them they attributed to pagan gods (Hos 2:8, 12). Repentant Israelites would return to their first love after discovering that there was no lasting satisfaction in their season of sin.<\/p>\n<p>Hosea’s declaration of divorce from Gomer for her adultery depicts Yahweh’s divorce from Israel for her adultery (Hos 2:2; cf. Jer 3:1–4:2). Their children represent the individual members of the nation of Israel in Hosea’s day (Hos 2:2-5).<\/p>\n<p>The illustration of restoration in chapter 3 highlights a concise summary of Israel’s history. Israel’s bondage to sin and Satan (cf. Heb 2:14-15) is symbolized by the price paid by Hosea for Gomer (Hos 3:2). The price was that of a female slave, since Gomer had become the slave of her adultery (cf. Ex 21:32). The days of Gomer’s isolation, like the days of Israel’s exile, were established for cleansing (Hos 3:3; cf. Dt 21:13; 30:2).<\/p>\n<p>After the exile period (“afterward”), and “in the latter days,” Israel will return to her husband to enjoy the blessings of the renewed relationship. In a messianic reference, David “their king” will be resurrected to lead Israel to the Lord (Hos 3:5).<\/p>\n<p>The last major section of Hosea deals in detail with what has already been illustrated and briefly explained in chapters 1–3. Israel’s apostasy (4:1–7:16), punishment (8:1–10:15), and restoration (11:1–14:9) are prophesied by Hosea.<\/p>\n<p>Israel was totally given over to ungodly activities and had separated itself from God (4:1-2; cf. Ex 20:1-17). The people had rejected the word of God through their own indifference and the deception of the priests (Hos 4:6-9; cf. Is 5:13; Am 8:11-12; Zep 1:6). Israel followed the example of corrupt spiritual leaders in the same way her kings followed the corrupt leadership of their predecessors (Hos 4:9). In place of God’s word, Israel turned to idolatry and divination for guidance (vv 12-13). Finally, Israel lost its priestly character (4:6; cf. Ex 19:6) because the priests were chiefly responsible for national apostasy (Hos 5:1).<\/p>\n<p>Upon revealing his case against the northern kingdom, God then issues a caution (5:8-14). The trumpet will be raised in the hills of Benjamin (v 8), the buffer zone between Israel and Judah. The alarm in that region will indicate that Israel is being overrun and Judah is endangered (vv 9-12). The northern kingdom had depended upon the commandment of man, not God (v 11). Israel had turned to Assyria for aid but received treachery and defeat at its hands (v 13). In this prophecy of the fall of Israel to the Assyrians (722 <span>BC<\/span>), Hosea depicts God as the ultimate chastiser (v 14).<\/p>\n<p>God’s call for repentance comes hard upon the heels of the revelation of chastisement (5:15–6:3). (The division of chapters at this point is unfortunate. Hosea 6:1-3 belongs with 5:15.) The exhortation to return to Yahweh could have been Hosea’s own heart response to the revelation he had received. However, it is best to take 6:1-3 as the words employed by the future returning remnant. Assyria did not offer healing, nor would any other nation, but God will heal Israel spiritually, politically, and physically (6:1; cf. Ex 15:26; Dt 32:39; Is 53:5; Ez 37:1-14; Mal 4:2).<\/p>\n<p>After the call to repentance, God returns to his concern for Israel (Hos 6:4-11; cf. 4:15). Israel has turned from its Creator and has disobeyed his message (6:7). Gilead is but one example of the murderous character of Israel (v 8). Even the priests are known for their violence (6:9; cf. 1 Sm 2:12-17; Jer 5:31). The sin of Israel is “horrible” (Hos 6:10).<\/p>\n<p>Chapter 7 presents God’s conclusion concerning Israel. Every attempt of God to bring Israel to repentance only reveals more fully the extent of their sin (7:1). They believe they can sin without God taking account (Hos 7:2; cf. Ps 90:8; Mt 12:36-37). Their leaders rejoice that the people are as wicked as the king and the princes themselves (Hos 7:3). All Israel is characterized by habitual adultery (v 4). Israel has not separated itself from the heathen (Hos 7:8; cf. Ex 34:12-16; 2 Cor 6:14–7:1). Like “a cake not turned” (Hos 7:8), Israel is not well balanced spiritually or politically but has one side done to a turn and the other side raw.<\/p>\n<p>In the area of foreign affairs, Israel has flitted about from Egypt to Assyria and back again “like a silly dove” without understanding (Hos 7:11). They did not seek the Lord’s counsel in their time of need but depended upon worldly powers. The lack of faith in Yahweh and the lack of separation from sin will bring chastisement from God (Hos 7:12; cf. 1 Cor 11:32; Heb 12:5-15).<\/p>\n<p>Chapter 8 deals with Israel’s reaping of judgment (cf. Hos 8:7). An alarm is sounded to warn the people of the approach of the Assyrians (Hos 8:1; cf. Ez 17:2-21). They would come against Israel (Hos 8:1) because of their transgression of the Sinai covenant (cf. Dt 27:9–29:29) and disobedience to the law of Moses. Crying falsely to God for deliverance from his rod of punishment (cf. Is 10:5), Israel will receive no answer and Assyria will continue to pursue the 10 tribes (Hos 8:2-3). Other reasons for God’s judgment include setting up kings without God’s direction (v 4a) and idolatry (vv 4b-6). Israel’s sacrifices were unacceptable because of the nation’s disobedience (cf. 1 Sm 15:22; Is 1:11-15). Thus they would go into exile just like the earlier exile in Egypt (Hos 8:13).<\/p>\n<p>The theme of exile is continued in chapter 9 of Hosea. There is no joy for Israel (v 1). The produce of the land will not sustain her because she will no longer dwell in the land (vv 2-3). Some Israelites will flee to Egypt in exile, while others will be taken captive to Assyria. All the sacrifices will cease and the sacrificial wines and meats will be drunk and eaten to satisfy their own needs (vv 4-5). Those Israelites who flee to Egypt will be slain by the Egyptians (v 6).<\/p>\n<p>The recompense of Israel’s evil is further described in chapter 10. Israel is like a luxuriant vine (10:1), but its bounty is misappropriated, being poured out as sacrifice on heathen altars. They are guilty before God, and he is about to destroy their altars and take away their king (vv 2-3). Gibeah is mentioned again (cf. 9:9), reminding Israel that apostasy is not only infectious, it is also indelible (10:9). The “two crimes” (<span>njb<\/span>) of verse 10 may refer to the two calf idols in Bethel and Dan that brought chastisement from God. The punishment will be a sentence of hard labor under a heavy yoke (v 11).<\/p>\n<p>Chapters 11 through 14 close the prophecies of Hosea with a message concerning the restoration of Israel at a future time. The steadfast love of the Father is first given as the ground of future restoration (11:1-12). Israel, as a nation, had been called out of Egypt as a son of Yahweh (Hos 11:1; cf. Ex 4:22-23). Yet Israel did not return the Father’s love, but sought pagan alliances (Hos 11:5) that would only bring judgment upon them (vv 5-7). The words of Yahweh reveal his irreversible judgment in his absolute holiness and righteousness (12:1–13:16). The sins of Israel can only be responded to with just recompense (12:1-2). The responsibility for the destruction of the northern kingdom rests upon Israel herself. In spite of Israel’s sin, God can yet be her help (13:9).<\/p>\n<p>Israel should have repented quickly, but she did not (13:13). Yet the mercy of Yahweh would ultimately bring about the death of death itself so that Israel might live—spiritually, politically, and perhaps physically (Hos 13:14; cf. Ez 37:1-14; Dn 12:1-2, 13).<\/p>\n<p>Chapter 14 of Hosea sets forth the Father’s loving invitation for Israel to repent and return to him in confession, prayer, and praise (Hos 14:2). “Calves of our lips” (v 2, <span>kjv<\/span>) refers to the thank offering, which normally included young bulls (Ex 24:5; Lv 7:11-15; cf. Pss 51:17-19; 69:30-31; Heb 13:15-16). Part of Israel’s confession will involve recognizing that there is no salvation in either Assyria (political alliance) or idols (Hos 14:3).<\/p>\n<p>God repeatedly promises blessing to Israel in their restoration (note “I will,” 14:4-5). Yahweh will heal Israel spiritually, love them freely, prosper them completely, and protect them fully (vv 4-7). Israel will be as beautiful as the lily, durable as the cedar, and fruitful as the olive tree.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>The primary emphasis of Hosea is summarized in the last verse (14:9). The wise will live godly lives, and the foolish will live ungodly lives. The godly will have restoration, victory over death (13:14), and blessing (14:4-7).<\/p>\n<p>Idolatry is essentially anything that usurps the sole place of God in the human heart. In place of Yahweh’s counsel, aid, blessing, and salvation, Israel had substituted heathen deities (4:12-19), national pride (5:5), religious ceremony (6:6), political expediency (7:3), political alliances (7:11), civil government (8:4), building projects (8:14), selfish affluence (10:1), and idolatry (13:2). Only in God could they find true blessing and security (13:4, 9; 14:4-7).<\/p>\n<p>Apostasy is presented by Hosea as infectious. The cycle of apostasy may begin with the spiritual leaders or with the people and spread from one to the other (4:9). Apostasy is punished according to the degree of responsibility (5:1; 13:9; 14:4).<\/p>\n<p><em>See also<\/em> Hosea (Person); Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>HOSEA, Book of<\/h3>\n<p>First of the 12 minor prophets in the traditional arrangements of the OT books. It was written in the last part of the eighth century <span>BC<\/span>. Hosea’s prophecies were proclaimed to the northern kingdom of Israel in the final years of its existence. Hosea was the only prophet to reside in the northern kingdom and also to preach there. God commissioned Hosea to reveal the widespread apostasy and corruption in the northern kingdom and to exhort his fellow countrymen to repent and return to God. Hosea had the unique privilege of illustrating—in his own life—the steadfast covenant love that God had for Israel.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Hosea’s ministry extended over a period of at least 38 years (c. 753–715 <span>BC<\/span>), and he appears as a knowledgeable individual, whether he was a peasant or a member of the wealthier class in Israel.<\/p>\n<p>Hosea’s marriage to the prostitute Gomer may have been controversial in his own day, and it has certainly caused a great deal of controversy among Bible students and commentators. It seems best to recognize that Gomer was a publicly known harlot whom Hosea was commanded to marry for the purpose of illustrating Israel’s apostasy and God’s steadfast covenant love.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>The authenticity and unity of Hosea is not seriously questioned, even by higher criticism. But two areas of controversy are (1) passages that refer to Judah (e.g., 1:1, 7, 11; 4:15; 5:5, 10-14; 6:4, 11; 8:14; 11:12; 12:2), and (2) those sections that refer to future blessing or national deliverance (e.g., 11:8-11; 14:2-9).<\/p>\n<p>Hosea’s references to Judah, however, could be expected from a man of God chagrined by the separation of Israel from the legitimate Davidic line. The northern kingdom, with its ungodly kings, was on the verge of judgment from God. Hosea evidently had received divine revelation concerning his dealings with Judah as well as Israel.<\/p>\n<p>The references to the future blessings and deliverance of Israel do not neutralize the condemnation of the sins of Israel, any more than Hosea’s constant love for and reconciliation with adulterous Gomer neutralizes her sin. Restoration and forgiveness need not ignore guilt.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Hosea lived during the prosperous days of the northern kingdom of Israel under Jeroboam II (793–753 <span>BC<\/span>). He also saw its defeat and the deportation of its people after the invasion by the Assyrians (722 <span>BC<\/span>).<\/p>\n<p>In Hosea 1:1 the following kings are named: from the southern kingdom of Judah—Uzziah, Jotham, Ahaz, and Hezekiah; and from the northern kingdom of Israel—Joash and Jeroboam. Uzziah was a contemporary of both Joash and Jeroboam. Ahaz was king of Judah when Israel was taken captive by Assyria. Hezekiah may have been a co-regent with Ahaz at the time of the Assyrian captivity.<\/p>\n<p>Jeroboam reigned over Israel for 41 years and followed the evil example of his father, Nebat (2 Kgs 14:23-24). Though Israel was prosperous and successful during Jeroboam’s reign, the corruption in the government and the degeneracy in the spiritual lives of the people set the stage for more tumultuous times in the days of subsequent kings and paved the way for the fall of Israel. The rich landowners (including the king) oppressed the peasants and caused the lower-class landowners to migrate from the farms to the cities. The social repercussions were soon to engulf Israel in a wave of corruption. Anarchy was a product of those times (Hos 4:1-2; 7:1-7; 8:3-4; 9:15).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Hosea’s prophetic ministry commenced with the reign of Jeroboam II (793–753 <span>BC<\/span>) and extended to that of Hezekiah of Judah (715–686 <span>BC<\/span>).<\/p>\n<p>Several factors indicate that Hosea continued prophesying under Hoshea of Israel (732–722 <span>BC<\/span>): (1) “Shalman” (Hos 10:14) may be Shalmaneser of Assyria, who invaded Israel early in the reign of Hoshea (2 Kgs 17:3). (2) “Jareb” (Hos 5:13; 10:6, both <span>kjv<\/span>) may be Sargon II (722–705 <span>BC<\/span>). (3) Predictions of the Assyrian invasion appear to refer to an imminent event (10:5-6; 13:15-16). (4) Mention of Egypt and Israel’s dependence on that nation seem to fit the reign of Hoshea (7:11; 11:11). These factors confirm that the compilation of Hosea’s messages may have taken place very near to the time of Israel’s fall (722 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>Hosea prophesied while residing in Israel. He refers to the king in Samaria as “our king” (Hos 7:5). His descriptions of Israel show that he was familiar with the geography of the northern kingdom. Gilead is mentioned by Hosea as though he knew that area from personal observation (6:8; 12:11). Hosea was probably the only prophet to the northern kingdom who actually lived there throughout his ministry.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Hosea proclaimed to Israel the need to repent and return to God. He presented the God of Israel as a patient and loving God who remained faithful to his covenant promises. This emphasis is characteristic of Hosea (cf. 2:19).<\/p>\n<p>“Loving-kindness” is the word that best represents the covenant faithfulness and love of Yahweh, and Hosea’s family life was a living illustration of that loving-kindness.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The major divisions and topics of the book of Hosea may be outlined as follows.<\/p>\n<p>The first three chapters of Hosea are concerned with the example of Hosea’s life, stressing Hosea’s faithfulness and love for his unfaithful wife.<\/p>\n<p>God commanded Hosea to marry the harlot Gomer and to have children by her (1:2–3:5). This command has caused difficulties for some commentators, since priests and prophets in Israel simply did not marry prostitutes. Medieval Jewish writers, therefore, regarded the material as symbolic but unhistorical. Some later scholars drew a distinction between chapters 1 and 3, regarding the latter as an intimate description by Hosea of his marriage; the first chapter was held to contain rather general recollections of his early days as a prophet. Other commentators regarded both chapters as literal fact, while certain scholars thought that chapter 1 was historical whereas chapter 3 represented an allegorical interpretation of the marriage by Hosea himself.<\/p>\n<p>Needless to say, the sexual activities of Gomer have also been discussed widely. Two views predominate. (1) Gomer was a faithful wife to Hosea in their early years of marriage. “A wife of harlotry” (1:2, <span>rsv<\/span>), which is not the common term for “prostitute,” has reference to her sinful and wayward nature, which God later caused to be exposed as an illustration of Israel’s idolatry. (2) Gomer was a publicly known harlot whom Hosea was commanded to marry in order to illustrate Israel’s idolatry and God’s faithful and steadfast love. This latter view seems to have the greatest appeal to evangelical scholars, and is the simplest interpretation within a literal, grammatical, and historical framework of Bible interpretation.<\/p>\n<p>Why it was necessary for her to be ransomed by Hosea is not evident, nor is it known why part of the price was paid in grain and the remainder in money. Perhaps the entire transaction was meant to symbolize God’s deliverance of Israel from future exile, although as far as it is known, the 10 northern tribes did not return from exile in Assyria. Such an interpretation could hardly apply to Judah, since Hosea’s message was not directed at the southern kingdom, although Judah did receive a warning (6:11).<\/p>\n<p>The children born to Hosea and Gomer were given symbolic names. The first child was a son named Jezreel (1:4a), signifying God’s judgment on the house of Jehu for Jehu’s slaughter of the house of Ahab in the valley of Jezreel (2 Kgs 10:1-11, 30).<\/p>\n<p>Lo-ruhamah was the second child (Hos 1:6a), whose name means “not compassioned or pitied.” The judgment of Israel was thus symbolized. The spiritual corruption of the northern kingdom had run its course, and it would be defeated and taken away into captivity (1:6b).<\/p>\n<p>Lo-ammi was the third child, a second son, whose name means “not my people” (1:8-9). This rejection of Israel as God’s covenanted people was to be temporary (1:10–2:1). God’s covenant promises to Abraham (cf. 1:10; Gn 22:17) and to Moses (Ex 19:1-7) would be fulfilled in spite of the disobedience of any particular generation.<\/p>\n<p>Not satisfied with her relationship to her husband, Gomer sought other lovers. Israel pursued the same elusive satisfaction in her flirtation and adultery with heathen deities. The good that their merciful God had bestowed upon them they attributed to pagan gods (Hos 2:8, 12). Repentant Israelites would return to their first love after discovering that there was no lasting satisfaction in their season of sin.<\/p>\n<p>Hosea’s declaration of divorce from Gomer for her adultery depicts Yahweh’s divorce from Israel for her adultery (Hos 2:2; cf. Jer 3:1–4:2). Their children represent the individual members of the nation of Israel in Hosea’s day (Hos 2:2-5).<\/p>\n<p>The illustration of restoration in chapter 3 highlights a concise summary of Israel’s history. Israel’s bondage to sin and Satan (cf. Heb 2:14-15) is symbolized by the price paid by Hosea for Gomer (Hos 3:2). The price was that of a female slave, since Gomer had become the slave of her adultery (cf. Ex 21:32). The days of Gomer’s isolation, like the days of Israel’s exile, were established for cleansing (Hos 3:3; cf. Dt 21:13; 30:2).<\/p>\n<p>After the exile period (“afterward”), and “in the latter days,” Israel will return to her husband to enjoy the blessings of the renewed relationship. In a messianic reference, David “their king” will be resurrected to lead Israel to the Lord (Hos 3:5).<\/p>\n<p>The last major section of Hosea deals in detail with what has already been illustrated and briefly explained in chapters 1–3. Israel’s apostasy (4:1–7:16), punishment (8:1–10:15), and restoration (11:1–14:9) are prophesied by Hosea.<\/p>\n<p>Israel was totally given over to ungodly activities and had separated itself from God (4:1-2; cf. Ex 20:1-17). The people had rejected the word of God through their own indifference and the deception of the priests (Hos 4:6-9; cf. Is 5:13; Am 8:11-12; Zep 1:6). Israel followed the example of corrupt spiritual leaders in the same way her kings followed the corrupt leadership of their predecessors (Hos 4:9). In place of God’s word, Israel turned to idolatry and divination for guidance (vv 12-13). Finally, Israel lost its priestly character (4:6; cf. Ex 19:6) because the priests were chiefly responsible for national apostasy (Hos 5:1).<\/p>\n<p>Upon revealing his case against the northern kingdom, God then issues a caution (5:8-14). The trumpet will be raised in the hills of Benjamin (v 8), the buffer zone between Israel and Judah. The alarm in that region will indicate that Israel is being overrun and Judah is endangered (vv 9-12). The northern kingdom had depended upon the commandment of man, not God (v 11). Israel had turned to Assyria for aid but received treachery and defeat at its hands (v 13). In this prophecy of the fall of Israel to the Assyrians (722 <span>BC<\/span>), Hosea depicts God as the ultimate chastiser (v 14).<\/p>\n<p>God’s call for repentance comes hard upon the heels of the revelation of chastisement (5:15–6:3). (The division of chapters at this point is unfortunate. Hosea 6:1-3 belongs with 5:15.) The exhortation to return to Yahweh could have been Hosea’s own heart response to the revelation he had received. However, it is best to take 6:1-3 as the words employed by the future returning remnant. Assyria did not offer healing, nor would any other nation, but God will heal Israel spiritually, politically, and physically (6:1; cf. Ex 15:26; Dt 32:39; Is 53:5; Ez 37:1-14; Mal 4:2).<\/p>\n<p>After the call to repentance, God returns to his concern for Israel (Hos 6:4-11; cf. 4:15). Israel has turned from its Creator and has disobeyed his message (6:7). Gilead is but one example of the murderous character of Israel (v 8). Even the priests are known for their violence (6:9; cf. 1 Sm 2:12-17; Jer 5:31). The sin of Israel is “horrible” (Hos 6:10).<\/p>\n<p>Chapter 7 presents God’s conclusion concerning Israel. Every attempt of God to bring Israel to repentance only reveals more fully the extent of their sin (7:1). They believe they can sin without God taking account (Hos 7:2; cf. Ps 90:8; Mt 12:36-37). Their leaders rejoice that the people are as wicked as the king and the princes themselves (Hos 7:3). All Israel is characterized by habitual adultery (v 4). Israel has not separated itself from the heathen (Hos 7:8; cf. Ex 34:12-16; 2 Cor 6:14–7:1). Like “a cake not turned” (Hos 7:8), Israel is not well balanced spiritually or politically but has one side done to a turn and the other side raw.<\/p>\n<p>In the area of foreign affairs, Israel has flitted about from Egypt to Assyria and back again “like a silly dove” without understanding (Hos 7:11). They did not seek the Lord’s counsel in their time of need but depended upon worldly powers. The lack of faith in Yahweh and the lack of separation from sin will bring chastisement from God (Hos 7:12; cf. 1 Cor 11:32; Heb 12:5-15).<\/p>\n<p>Chapter 8 deals with Israel’s reaping of judgment (cf. Hos 8:7). An alarm is sounded to warn the people of the approach of the Assyrians (Hos 8:1; cf. Ez 17:2-21). They would come against Israel (Hos 8:1) because of their transgression of the Sinai covenant (cf. Dt 27:9–29:29) and disobedience to the law of Moses. Crying falsely to God for deliverance from his rod of punishment (cf. Is 10:5), Israel will receive no answer and Assyria will continue to pursue the 10 tribes (Hos 8:2-3). Other reasons for God’s judgment include setting up kings without God’s direction (v 4a) and idolatry (vv 4b-6). Israel’s sacrifices were unacceptable because of the nation’s disobedience (cf. 1 Sm 15:22; Is 1:11-15). Thus they would go into exile just like the earlier exile in Egypt (Hos 8:13).<\/p>\n<p>The theme of exile is continued in chapter 9 of Hosea. There is no joy for Israel (v 1). The produce of the land will not sustain her because she will no longer dwell in the land (vv 2-3). Some Israelites will flee to Egypt in exile, while others will be taken captive to Assyria. All the sacrifices will cease and the sacrificial wines and meats will be drunk and eaten to satisfy their own needs (vv 4-5). Those Israelites who flee to Egypt will be slain by the Egyptians (v 6).<\/p>\n<p>The recompense of Israel’s evil is further described in chapter 10. Israel is like a luxuriant vine (10:1), but its bounty is misappropriated, being poured out as sacrifice on heathen altars. They are guilty before God, and he is about to destroy their altars and take away their king (vv 2-3). Gibeah is mentioned again (cf. 9:9), reminding Israel that apostasy is not only infectious, it is also indelible (10:9). The “two crimes” (<span>njb<\/span>) of verse 10 may refer to the two calf idols in Bethel and Dan that brought chastisement from God. The punishment will be a sentence of hard labor under a heavy yoke (v 11).<\/p>\n<p>Chapters 11 through 14 close the prophecies of Hosea with a message concerning the restoration of Israel at a future time. The steadfast love of the Father is first given as the ground of future restoration (11:1-12). Israel, as a nation, had been called out of Egypt as a son of Yahweh (Hos 11:1; cf. Ex 4:22-23). Yet Israel did not return the Father’s love, but sought pagan alliances (Hos 11:5) that would only bring judgment upon them (vv 5-7). The words of Yahweh reveal his irreversible judgment in his absolute holiness and righteousness (12:1–13:16). The sins of Israel can only be responded to with just recompense (12:1-2). The responsibility for the destruction of the northern kingdom rests upon Israel herself. In spite of Israel’s sin, God can yet be her help (13:9).<\/p>\n<p>Israel should have repented quickly, but she did not (13:13). Yet the mercy of Yahweh would ultimately bring about the death of death itself so that Israel might live—spiritually, politically, and perhaps physically (Hos 13:14; cf. Ez 37:1-14; Dn 12:1-2, 13).<\/p>\n<p>Chapter 14 of Hosea sets forth the Father’s loving invitation for Israel to repent and return to him in confession, prayer, and praise (Hos 14:2). “Calves of our lips” (v 2, <span>kjv<\/span>) refers to the thank offering, which normally included young bulls (Ex 24:5; Lv 7:11-15; cf. Pss 51:17-19; 69:30-31; Heb 13:15-16). Part of Israel’s confession will involve recognizing that there is no salvation in either Assyria (political alliance) or idols (Hos 14:3).<\/p>\n<p>God repeatedly promises blessing to Israel in their restoration (note “I will,” 14:4-5). Yahweh will heal Israel spiritually, love them freely, prosper them completely, and protect them fully (vv 4-7). Israel will be as beautiful as the lily, durable as the cedar, and fruitful as the olive tree.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>The primary emphasis of Hosea is summarized in the last verse (14:9). The wise will live godly lives, and the foolish will live ungodly lives. The godly will have restoration, victory over death (13:14), and blessing (14:4-7).<\/p>\n<p>Idolatry is essentially anything that usurps the sole place of God in the human heart. In place of Yahweh’s counsel, aid, blessing, and salvation, Israel had substituted heathen deities (4:12-19), national pride (5:5), religious ceremony (6:6), political expediency (7:3), political alliances (7:11), civil government (8:4), building projects (8:14), selfish affluence (10:1), and idolatry (13:2). Only in God could they find true blessing and security (13:4, 9; 14:4-7).<\/p>\n<p>Apostasy is presented by Hosea as infectious. The cycle of apostasy may begin with the spiritual leaders or with the people and spread from one to the other (4:9). Apostasy is punished according to the degree of responsibility (5:1; 13:9; 14:4).<\/p>\n<p><em>See also<\/em> Hosea (Person); Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"HOSEA, Book of First of the 12 minor prophets in the traditional arrangements of the OT books. It was written in the last part of the eighth century BC. Hosea’s prophecies were proclaimed to the northern kingdom of Israel in the final years of its existence. Hosea was the only prophet to reside in the northern kingdom and also to preach there. God commissioned Hosea to reveal the widespread apostasy and corruption in the northern kingdom and to exhort his fellow countrymen to repent and retur...","summary_en":"HOSEA, Book of First of the 12 minor prophets in the traditional arrangements of the OT books. It was written in the last part of the eighth century BC. Hosea’s prophecies were proclaimed to the northern kingdom of Israel in the final years of its existence. Hosea was the only prophet to reside in the northern kingdom and also to preach there. God commissioned Hosea to reveal the widespread apostasy and corruption in the northern kingdom and to exhort his fellow countrymen to repent and retur...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52040,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:1","title_en":"Study Note: Ieremia 3:1","content_ro":"<p><strong>3:1-5<\/strong> <em>Adultery<\/em> was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).<\/p>","content_en":"<p><strong>3:1-5<\/strong> <em>Adultery<\/em> was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).<\/p>","summary_ro":"3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).","summary_en":"3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52041,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:1","title_en":"Study Note: Ieremia 3:1","content_ro":"<p><strong>3:1<\/strong> The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had <em>many lovers<\/em> was even less likely to be received back.<\/p>","content_en":"<p><strong>3:1<\/strong> The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had <em>many lovers<\/em> was even less likely to be received back.<\/p>","summary_ro":"3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.","summary_en":"3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79666,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:1","title_en":"Study Note: Ieremia 3:1","content_ro":"<p><strong>3:1-5<\/strong> <em>Adultery<\/em> was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).<\/p>","content_en":"<p><strong>3:1-5<\/strong> <em>Adultery<\/em> was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).<\/p>","summary_ro":"3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).","summary_en":"3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79667,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:1","title_en":"Study Note: Ieremia 3:1","content_ro":"<p><strong>3:1<\/strong> The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had <em>many lovers<\/em> was even less likely to be received back.<\/p>","content_en":"<p><strong>3:1<\/strong> The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had <em>many lovers<\/em> was even less likely to be received back.<\/p>","summary_ro":"3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.","summary_en":"3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107292,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:1","title_en":"Study Note: Ieremia 3:1","content_ro":"<p><strong>3:1-5<\/strong> <em>Adultery<\/em> was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).<\/p>","content_en":"<p><strong>3:1-5<\/strong> <em>Adultery<\/em> was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).<\/p>","summary_ro":"3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).","summary_en":"3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107293,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:1","title_en":"Study Note: Ieremia 3:1","content_ro":"<p><strong>3:1<\/strong> The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had <em>many lovers<\/em> was even less likely to be received back.<\/p>","content_en":"<p><strong>3:1<\/strong> The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had <em>many lovers<\/em> was even less likely to be received back.<\/p>","summary_ro":"3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.","summary_en":"3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134918,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:1","title_en":"Study Note: Ieremia 3:1","content_ro":"<p><strong>3:1-5<\/strong> <em>Adultery<\/em> was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).<\/p>","content_en":"<p><strong>3:1-5<\/strong> <em>Adultery<\/em> was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).<\/p>","summary_ro":"3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).","summary_en":"3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134919,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:1","title_en":"Study Note: Ieremia 3:1","content_ro":"<p><strong>3:1<\/strong> The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had <em>many lovers<\/em> was even less likely to be received back.<\/p>","content_en":"<p><strong>3:1<\/strong> The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had <em>many lovers<\/em> was even less likely to be received back.<\/p>","summary_ro":"3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.","summary_en":"3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59705,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64107,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Broken Covenant","title_en":"The Broken Covenant","content_ro":"<h3>The Broken Covenant<\/h3>\n<p>A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it required the Lord and Israel to seal the agreement with solemn oaths of faithfulness (Exod 24:1-11; Deut 29–30; Josh 8:30-35; 24:1-28). The Lord always remained faithful to his covenant commitment, but the Israelite people repeatedly broke the covenant as Canaanite polytheism lured them away from the Lord. They broke the laws banning the worship of idols, engaged in immoral sexual rituals, mistreated the poor and needy, and ignored God’s requirements for righteousness.<\/p>\n<p>For centuries, the Israelites swung back and forth between worship of the Lord God and worship of Canaanite deities. Whenever they repented and returned to the Lord, he mercifully took them back into the covenant relationship. However, by the mid-700s <span>BC<\/span>, the Israelites of the northern kingdom of Israel had become stubbornly resolute in their idol worship. So the Lord let the Assyrians destroy the kingdom and take many people into captivity.<\/p>\n<p>At the time of Jeremiah’s ministry, over one hundred years later, Judah was headed down the same road. Jeremiah likened this tragedy to the breakup of a marriage relationship, much as Hosea had pictured it earlier for Israel (Jer 2–3; cp. Hos 1–2). Israel’s bond with the Lord is portrayed as a marriage in which the bride forsook her husband and took up with other lovers. The Lord charged his people with violating the marriage bond and acting like a prostitute (Jer 3:1), and he warned them to return to him or face destruction. God could no longer say of the Israelites, “I will be their God, and they will be my people” (see Jer 31:33; see also Exod 6:7; Hos 1:9).<\/p>\n<p>Just as breaking the covenant had cost the northern kingdom its existence, so it later destroyed the kingdom of Judah. Jerusalem was torn apart, and the Temple was destroyed. This punishment cut deeply and painfully into God’s heart. The ever-merciful Lord promised a new covenant to replace the broken Sinai covenant (Jer 31:31-34).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:7; Jer 2:1–3:10; 4:4; 22:8-9; 31:31-34; Ezek 16:1-63; Hos 2:2-13; 3:1; 4:1–5:15<\/p>","content_en":"<h3>The Broken Covenant<\/h3>\n<p>A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it required the Lord and Israel to seal the agreement with solemn oaths of faithfulness (Exod 24:1-11; Deut 29–30; Josh 8:30-35; 24:1-28). The Lord always remained faithful to his covenant commitment, but the Israelite people repeatedly broke the covenant as Canaanite polytheism lured them away from the Lord. They broke the laws banning the worship of idols, engaged in immoral sexual rituals, mistreated the poor and needy, and ignored God’s requirements for righteousness.<\/p>\n<p>For centuries, the Israelites swung back and forth between worship of the Lord God and worship of Canaanite deities. Whenever they repented and returned to the Lord, he mercifully took them back into the covenant relationship. However, by the mid-700s <span>BC<\/span>, the Israelites of the northern kingdom of Israel had become stubbornly resolute in their idol worship. So the Lord let the Assyrians destroy the kingdom and take many people into captivity.<\/p>\n<p>At the time of Jeremiah’s ministry, over one hundred years later, Judah was headed down the same road. Jeremiah likened this tragedy to the breakup of a marriage relationship, much as Hosea had pictured it earlier for Israel (Jer 2–3; cp. Hos 1–2). Israel’s bond with the Lord is portrayed as a marriage in which the bride forsook her husband and took up with other lovers. The Lord charged his people with violating the marriage bond and acting like a prostitute (Jer 3:1), and he warned them to return to him or face destruction. God could no longer say of the Israelites, “I will be their God, and they will be my people” (see Jer 31:33; see also Exod 6:7; Hos 1:9).<\/p>\n<p>Just as breaking the covenant had cost the northern kingdom its existence, so it later destroyed the kingdom of Judah. Jerusalem was torn apart, and the Temple was destroyed. This punishment cut deeply and painfully into God’s heart. The ever-merciful Lord promised a new covenant to replace the broken Sinai covenant (Jer 31:31-34).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:7; Jer 2:1–3:10; 4:4; 22:8-9; 31:31-34; Ezek 16:1-63; Hos 2:2-13; 3:1; 4:1–5:15<\/p>","summary_ro":"The Broken Covenant A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it requir...","summary_en":"The Broken Covenant A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it requir...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87331,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91733,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Broken Covenant","title_en":"The Broken Covenant","content_ro":"<h3>The Broken Covenant<\/h3>\n<p>A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it required the Lord and Israel to seal the agreement with solemn oaths of faithfulness (Exod 24:1-11; Deut 29–30; Josh 8:30-35; 24:1-28). The Lord always remained faithful to his covenant commitment, but the Israelite people repeatedly broke the covenant as Canaanite polytheism lured them away from the Lord. They broke the laws banning the worship of idols, engaged in immoral sexual rituals, mistreated the poor and needy, and ignored God’s requirements for righteousness.<\/p>\n<p>For centuries, the Israelites swung back and forth between worship of the Lord God and worship of Canaanite deities. Whenever they repented and returned to the Lord, he mercifully took them back into the covenant relationship. However, by the mid-700s <span>BC<\/span>, the Israelites of the northern kingdom of Israel had become stubbornly resolute in their idol worship. So the Lord let the Assyrians destroy the kingdom and take many people into captivity.<\/p>\n<p>At the time of Jeremiah’s ministry, over one hundred years later, Judah was headed down the same road. Jeremiah likened this tragedy to the breakup of a marriage relationship, much as Hosea had pictured it earlier for Israel (Jer 2–3; cp. Hos 1–2). Israel’s bond with the Lord is portrayed as a marriage in which the bride forsook her husband and took up with other lovers. The Lord charged his people with violating the marriage bond and acting like a prostitute (Jer 3:1), and he warned them to return to him or face destruction. God could no longer say of the Israelites, “I will be their God, and they will be my people” (see Jer 31:33; see also Exod 6:7; Hos 1:9).<\/p>\n<p>Just as breaking the covenant had cost the northern kingdom its existence, so it later destroyed the kingdom of Judah. Jerusalem was torn apart, and the Temple was destroyed. This punishment cut deeply and painfully into God’s heart. The ever-merciful Lord promised a new covenant to replace the broken Sinai covenant (Jer 31:31-34).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:7; Jer 2:1–3:10; 4:4; 22:8-9; 31:31-34; Ezek 16:1-63; Hos 2:2-13; 3:1; 4:1–5:15<\/p>","content_en":"<h3>The Broken Covenant<\/h3>\n<p>A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it required the Lord and Israel to seal the agreement with solemn oaths of faithfulness (Exod 24:1-11; Deut 29–30; Josh 8:30-35; 24:1-28). The Lord always remained faithful to his covenant commitment, but the Israelite people repeatedly broke the covenant as Canaanite polytheism lured them away from the Lord. They broke the laws banning the worship of idols, engaged in immoral sexual rituals, mistreated the poor and needy, and ignored God’s requirements for righteousness.<\/p>\n<p>For centuries, the Israelites swung back and forth between worship of the Lord God and worship of Canaanite deities. Whenever they repented and returned to the Lord, he mercifully took them back into the covenant relationship. However, by the mid-700s <span>BC<\/span>, the Israelites of the northern kingdom of Israel had become stubbornly resolute in their idol worship. So the Lord let the Assyrians destroy the kingdom and take many people into captivity.<\/p>\n<p>At the time of Jeremiah’s ministry, over one hundred years later, Judah was headed down the same road. Jeremiah likened this tragedy to the breakup of a marriage relationship, much as Hosea had pictured it earlier for Israel (Jer 2–3; cp. Hos 1–2). Israel’s bond with the Lord is portrayed as a marriage in which the bride forsook her husband and took up with other lovers. The Lord charged his people with violating the marriage bond and acting like a prostitute (Jer 3:1), and he warned them to return to him or face destruction. God could no longer say of the Israelites, “I will be their God, and they will be my people” (see Jer 31:33; see also Exod 6:7; Hos 1:9).<\/p>\n<p>Just as breaking the covenant had cost the northern kingdom its existence, so it later destroyed the kingdom of Judah. Jerusalem was torn apart, and the Temple was destroyed. This punishment cut deeply and painfully into God’s heart. The ever-merciful Lord promised a new covenant to replace the broken Sinai covenant (Jer 31:31-34).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:7; Jer 2:1–3:10; 4:4; 22:8-9; 31:31-34; Ezek 16:1-63; Hos 2:2-13; 3:1; 4:1–5:15<\/p>","summary_ro":"The Broken Covenant A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it requir...","summary_en":"The Broken Covenant A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it requir...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114957,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119359,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Broken Covenant","title_en":"The Broken Covenant","content_ro":"<h3>The Broken Covenant<\/h3>\n<p>A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it required the Lord and Israel to seal the agreement with solemn oaths of faithfulness (Exod 24:1-11; Deut 29–30; Josh 8:30-35; 24:1-28). The Lord always remained faithful to his covenant commitment, but the Israelite people repeatedly broke the covenant as Canaanite polytheism lured them away from the Lord. They broke the laws banning the worship of idols, engaged in immoral sexual rituals, mistreated the poor and needy, and ignored God’s requirements for righteousness.<\/p>\n<p>For centuries, the Israelites swung back and forth between worship of the Lord God and worship of Canaanite deities. Whenever they repented and returned to the Lord, he mercifully took them back into the covenant relationship. However, by the mid-700s <span>BC<\/span>, the Israelites of the northern kingdom of Israel had become stubbornly resolute in their idol worship. So the Lord let the Assyrians destroy the kingdom and take many people into captivity.<\/p>\n<p>At the time of Jeremiah’s ministry, over one hundred years later, Judah was headed down the same road. Jeremiah likened this tragedy to the breakup of a marriage relationship, much as Hosea had pictured it earlier for Israel (Jer 2–3; cp. Hos 1–2). Israel’s bond with the Lord is portrayed as a marriage in which the bride forsook her husband and took up with other lovers. The Lord charged his people with violating the marriage bond and acting like a prostitute (Jer 3:1), and he warned them to return to him or face destruction. God could no longer say of the Israelites, “I will be their God, and they will be my people” (see Jer 31:33; see also Exod 6:7; Hos 1:9).<\/p>\n<p>Just as breaking the covenant had cost the northern kingdom its existence, so it later destroyed the kingdom of Judah. Jerusalem was torn apart, and the Temple was destroyed. This punishment cut deeply and painfully into God’s heart. The ever-merciful Lord promised a new covenant to replace the broken Sinai covenant (Jer 31:31-34).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:7; Jer 2:1–3:10; 4:4; 22:8-9; 31:31-34; Ezek 16:1-63; Hos 2:2-13; 3:1; 4:1–5:15<\/p>","content_en":"<h3>The Broken Covenant<\/h3>\n<p>A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it required the Lord and Israel to seal the agreement with solemn oaths of faithfulness (Exod 24:1-11; Deut 29–30; Josh 8:30-35; 24:1-28). The Lord always remained faithful to his covenant commitment, but the Israelite people repeatedly broke the covenant as Canaanite polytheism lured them away from the Lord. They broke the laws banning the worship of idols, engaged in immoral sexual rituals, mistreated the poor and needy, and ignored God’s requirements for righteousness.<\/p>\n<p>For centuries, the Israelites swung back and forth between worship of the Lord God and worship of Canaanite deities. Whenever they repented and returned to the Lord, he mercifully took them back into the covenant relationship. However, by the mid-700s <span>BC<\/span>, the Israelites of the northern kingdom of Israel had become stubbornly resolute in their idol worship. So the Lord let the Assyrians destroy the kingdom and take many people into captivity.<\/p>\n<p>At the time of Jeremiah’s ministry, over one hundred years later, Judah was headed down the same road. Jeremiah likened this tragedy to the breakup of a marriage relationship, much as Hosea had pictured it earlier for Israel (Jer 2–3; cp. Hos 1–2). Israel’s bond with the Lord is portrayed as a marriage in which the bride forsook her husband and took up with other lovers. The Lord charged his people with violating the marriage bond and acting like a prostitute (Jer 3:1), and he warned them to return to him or face destruction. God could no longer say of the Israelites, “I will be their God, and they will be my people” (see Jer 31:33; see also Exod 6:7; Hos 1:9).<\/p>\n<p>Just as breaking the covenant had cost the northern kingdom its existence, so it later destroyed the kingdom of Judah. Jerusalem was torn apart, and the Temple was destroyed. This punishment cut deeply and painfully into God’s heart. The ever-merciful Lord promised a new covenant to replace the broken Sinai covenant (Jer 31:31-34).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:7; Jer 2:1–3:10; 4:4; 22:8-9; 31:31-34; Ezek 16:1-63; Hos 2:2-13; 3:1; 4:1–5:15<\/p>","summary_ro":"The Broken Covenant A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it requir...","summary_en":"The Broken Covenant A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it requir...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142583,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146985,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Broken Covenant","title_en":"The Broken Covenant","content_ro":"<h3>The Broken Covenant<\/h3>\n<p>A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it required the Lord and Israel to seal the agreement with solemn oaths of faithfulness (Exod 24:1-11; Deut 29–30; Josh 8:30-35; 24:1-28). The Lord always remained faithful to his covenant commitment, but the Israelite people repeatedly broke the covenant as Canaanite polytheism lured them away from the Lord. They broke the laws banning the worship of idols, engaged in immoral sexual rituals, mistreated the poor and needy, and ignored God’s requirements for righteousness.<\/p>\n<p>For centuries, the Israelites swung back and forth between worship of the Lord God and worship of Canaanite deities. Whenever they repented and returned to the Lord, he mercifully took them back into the covenant relationship. However, by the mid-700s <span>BC<\/span>, the Israelites of the northern kingdom of Israel had become stubbornly resolute in their idol worship. So the Lord let the Assyrians destroy the kingdom and take many people into captivity.<\/p>\n<p>At the time of Jeremiah’s ministry, over one hundred years later, Judah was headed down the same road. Jeremiah likened this tragedy to the breakup of a marriage relationship, much as Hosea had pictured it earlier for Israel (Jer 2–3; cp. Hos 1–2). Israel’s bond with the Lord is portrayed as a marriage in which the bride forsook her husband and took up with other lovers. The Lord charged his people with violating the marriage bond and acting like a prostitute (Jer 3:1), and he warned them to return to him or face destruction. God could no longer say of the Israelites, “I will be their God, and they will be my people” (see Jer 31:33; see also Exod 6:7; Hos 1:9).<\/p>\n<p>Just as breaking the covenant had cost the northern kingdom its existence, so it later destroyed the kingdom of Judah. Jerusalem was torn apart, and the Temple was destroyed. This punishment cut deeply and painfully into God’s heart. The ever-merciful Lord promised a new covenant to replace the broken Sinai covenant (Jer 31:31-34).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:7; Jer 2:1–3:10; 4:4; 22:8-9; 31:31-34; Ezek 16:1-63; Hos 2:2-13; 3:1; 4:1–5:15<\/p>","content_en":"<h3>The Broken Covenant<\/h3>\n<p>A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it required the Lord and Israel to seal the agreement with solemn oaths of faithfulness (Exod 24:1-11; Deut 29–30; Josh 8:30-35; 24:1-28). The Lord always remained faithful to his covenant commitment, but the Israelite people repeatedly broke the covenant as Canaanite polytheism lured them away from the Lord. They broke the laws banning the worship of idols, engaged in immoral sexual rituals, mistreated the poor and needy, and ignored God’s requirements for righteousness.<\/p>\n<p>For centuries, the Israelites swung back and forth between worship of the Lord God and worship of Canaanite deities. Whenever they repented and returned to the Lord, he mercifully took them back into the covenant relationship. However, by the mid-700s <span>BC<\/span>, the Israelites of the northern kingdom of Israel had become stubbornly resolute in their idol worship. So the Lord let the Assyrians destroy the kingdom and take many people into captivity.<\/p>\n<p>At the time of Jeremiah’s ministry, over one hundred years later, Judah was headed down the same road. Jeremiah likened this tragedy to the breakup of a marriage relationship, much as Hosea had pictured it earlier for Israel (Jer 2–3; cp. Hos 1–2). Israel’s bond with the Lord is portrayed as a marriage in which the bride forsook her husband and took up with other lovers. The Lord charged his people with violating the marriage bond and acting like a prostitute (Jer 3:1), and he warned them to return to him or face destruction. God could no longer say of the Israelites, “I will be their God, and they will be my people” (see Jer 31:33; see also Exod 6:7; Hos 1:9).<\/p>\n<p>Just as breaking the covenant had cost the northern kingdom its existence, so it later destroyed the kingdom of Judah. Jerusalem was torn apart, and the Temple was destroyed. This punishment cut deeply and painfully into God’s heart. The ever-merciful Lord promised a new covenant to replace the broken Sinai covenant (Jer 31:31-34).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:7; Jer 2:1–3:10; 4:4; 22:8-9; 31:31-34; Ezek 16:1-63; Hos 2:2-13; 3:1; 4:1–5:15<\/p>","summary_ro":"The Broken Covenant A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it requir...","summary_en":"The Broken Covenant A central issue in the Lord’s relationship with Israel was whether the covenant made at Sinai (see Exod 20–24), which the people had broken, was still valid. In the politics of the ancient Near East, covenantal agreements were common. When one of the partners in a covenant broke the terms of the agreement, the result was usually war. The Sinai covenant was unique because the Lord was one of the covenant partners. The covenant was patterned after secular covenants—it requir...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":52042,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:2","title_en":"Study Note: Ieremia 3:2","content_ro":"<p><strong>3:2<\/strong> As the Lord’s bride (see 2:2), Israel was not supposed to commit <em>adultery with other gods<\/em>.<\/p>","content_en":"<p><strong>3:2<\/strong> As the Lord’s bride (see 2:2), Israel was not supposed to commit <em>adultery with other gods<\/em>.<\/p>","summary_ro":"3:2 As the Lord’s bride (see 2:2), Israel was not supposed to commit adultery with other gods.","summary_en":"3:2 As the Lord’s bride (see 2:2), Israel was not supposed to commit adultery with other gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79668,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:2","title_en":"Study Note: Ieremia 3:2","content_ro":"<p><strong>3:2<\/strong> As the Lord’s bride (see 2:2), Israel was not supposed to commit <em>adultery with other gods<\/em>.<\/p>","content_en":"<p><strong>3:2<\/strong> As the Lord’s bride (see 2:2), Israel was not supposed to commit <em>adultery with other gods<\/em>.<\/p>","summary_ro":"3:2 As the Lord’s bride (see 2:2), Israel was not supposed to commit adultery with other gods.","summary_en":"3:2 As the Lord’s bride (see 2:2), Israel was not supposed to commit adultery with other gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107294,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:2","title_en":"Study Note: Ieremia 3:2","content_ro":"<p><strong>3:2<\/strong> As the Lord’s bride (see 2:2), Israel was not supposed to commit <em>adultery with other gods<\/em>.<\/p>","content_en":"<p><strong>3:2<\/strong> As the Lord’s bride (see 2:2), Israel was not supposed to commit <em>adultery with other gods<\/em>.<\/p>","summary_ro":"3:2 As the Lord’s bride (see 2:2), Israel was not supposed to commit adultery with other gods.","summary_en":"3:2 As the Lord’s bride (see 2:2), Israel was not supposed to commit adultery with other gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134920,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:2","title_en":"Study Note: Ieremia 3:2","content_ro":"<p><strong>3:2<\/strong> As the Lord’s bride (see 2:2), Israel was not supposed to commit <em>adultery with other gods<\/em>.<\/p>","content_en":"<p><strong>3:2<\/strong> As the Lord’s bride (see 2:2), Israel was not supposed to commit <em>adultery with other gods<\/em>.<\/p>","summary_ro":"3:2 As the Lord’s bride (see 2:2), Israel was not supposed to commit adultery with other gods.","summary_en":"3:2 As the Lord’s bride (see 2:2), Israel was not supposed to commit adultery with other gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":22623,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rain*, Latter","title_en":"Rain*, Latter","content_ro":"<h3>LATTER RAIN*<\/h3>\n<p>Annual spring rainfall in Palestine from late March to early April, following the citrus harvest and preceding the wheat and barley harvests. The spring rains normally conclude the rainy season until the resumption of the fall (early) rains in October. In Scripture the occurrence or absence of the spring rains was often associated with God’s favor or displeasure with Israel (Dt 11:13-17; Jb 29:23; Prv 16:15; Jer 3:3; Hos 6:3; Jl 2:23; Zec 10:1; Jas 5:7).<\/p>","content_en":"<h3>LATTER RAIN*<\/h3>\n<p>Annual spring rainfall in Palestine from late March to early April, following the citrus harvest and preceding the wheat and barley harvests. The spring rains normally conclude the rainy season until the resumption of the fall (early) rains in October. In Scripture the occurrence or absence of the spring rains was often associated with God’s favor or displeasure with Israel (Dt 11:13-17; Jb 29:23; Prv 16:15; Jer 3:3; Hos 6:3; Jl 2:23; Zec 10:1; Jas 5:7).<\/p>","summary_ro":"LATTER RAIN* Annual spring rainfall in Palestine from late March to early April, following the citrus harvest and preceding the wheat and barley harvests. The spring rains normally conclude the rainy season until the resumption of the fall (early) rains in October. In Scripture the occurrence or absence of the spring rains was often associated with God’s favor or displeasure with Israel (Dt 11:13-17; Jb 29:23; Prv 16:15; Jer 3:3; Hos 6:3; Jl 2:23; Zec 10:1; Jas 5:7).","summary_en":"LATTER RAIN* Annual spring rainfall in Palestine from late March to early April, following the citrus harvest and preceding the wheat and barley harvests. The spring rains normally conclude the rainy season until the resumption of the fall (early) rains in October. In Scripture the occurrence or absence of the spring rains was often associated with God’s favor or displeasure with Israel (Dt 11:13-17; Jb 29:23; Prv 16:15; Jer 3:3; Hos 6:3; Jl 2:23; Zec 10:1; Jas 5:7).","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52043,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:3","title_en":"Study Note: Ieremia 3:3","content_ro":"<p><strong>3:3<\/strong> The Lord did not condone the <em>shameless<\/em> behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).<\/p>","content_en":"<p><strong>3:3<\/strong> The Lord did not condone the <em>shameless<\/em> behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).<\/p>","summary_ro":"3:3 The Lord did not condone the shameless behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).","summary_en":"3:3 The Lord did not condone the shameless behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79669,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:3","title_en":"Study Note: Ieremia 3:3","content_ro":"<p><strong>3:3<\/strong> The Lord did not condone the <em>shameless<\/em> behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).<\/p>","content_en":"<p><strong>3:3<\/strong> The Lord did not condone the <em>shameless<\/em> behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).<\/p>","summary_ro":"3:3 The Lord did not condone the shameless behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).","summary_en":"3:3 The Lord did not condone the shameless behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107295,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:3","title_en":"Study Note: Ieremia 3:3","content_ro":"<p><strong>3:3<\/strong> The Lord did not condone the <em>shameless<\/em> behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).<\/p>","content_en":"<p><strong>3:3<\/strong> The Lord did not condone the <em>shameless<\/em> behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).<\/p>","summary_ro":"3:3 The Lord did not condone the shameless behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).","summary_en":"3:3 The Lord did not condone the shameless behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134921,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:3","title_en":"Study Note: Ieremia 3:3","content_ro":"<p><strong>3:3<\/strong> The Lord did not condone the <em>shameless<\/em> behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).<\/p>","content_en":"<p><strong>3:3<\/strong> The Lord did not condone the <em>shameless<\/em> behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).<\/p>","summary_ro":"3:3 The Lord did not condone the shameless behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).","summary_en":"3:3 The Lord did not condone the shameless behavior of the people. He had already brought on a drought, and their sexual rituals had no effect against it (14:3-6; Lev 26:19; Zeph 3:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":14312,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52044,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:4","title_en":"Study Note: Ieremia 3:4","content_ro":"<p><strong>3:4-5<\/strong> Instead of confessing their sins, the people tried to cover them over with sweet <em>talk<\/em>. However, God saw through their deception. They were inadvertently correct that he would not <em>be angry forever<\/em> (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).<\/p>","content_en":"<p><strong>3:4-5<\/strong> Instead of confessing their sins, the people tried to cover them over with sweet <em>talk<\/em>. However, God saw through their deception. They were inadvertently correct that he would not <em>be angry forever<\/em> (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).<\/p>","summary_ro":"3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).","summary_en":"3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79670,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:4","title_en":"Study Note: Ieremia 3:4","content_ro":"<p><strong>3:4-5<\/strong> Instead of confessing their sins, the people tried to cover them over with sweet <em>talk<\/em>. However, God saw through their deception. They were inadvertently correct that he would not <em>be angry forever<\/em> (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).<\/p>","content_en":"<p><strong>3:4-5<\/strong> Instead of confessing their sins, the people tried to cover them over with sweet <em>talk<\/em>. However, God saw through their deception. They were inadvertently correct that he would not <em>be angry forever<\/em> (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).<\/p>","summary_ro":"3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).","summary_en":"3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107296,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:4","title_en":"Study Note: Ieremia 3:4","content_ro":"<p><strong>3:4-5<\/strong> Instead of confessing their sins, the people tried to cover them over with sweet <em>talk<\/em>. However, God saw through their deception. They were inadvertently correct that he would not <em>be angry forever<\/em> (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).<\/p>","content_en":"<p><strong>3:4-5<\/strong> Instead of confessing their sins, the people tried to cover them over with sweet <em>talk<\/em>. However, God saw through their deception. They were inadvertently correct that he would not <em>be angry forever<\/em> (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).<\/p>","summary_ro":"3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).","summary_en":"3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134922,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:4","title_en":"Study Note: Ieremia 3:4","content_ro":"<p><strong>3:4-5<\/strong> Instead of confessing their sins, the people tried to cover them over with sweet <em>talk<\/em>. However, God saw through their deception. They were inadvertently correct that he would not <em>be angry forever<\/em> (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).<\/p>","content_en":"<p><strong>3:4-5<\/strong> Instead of confessing their sins, the people tried to cover them over with sweet <em>talk<\/em>. However, God saw through their deception. They were inadvertently correct that he would not <em>be angry forever<\/em> (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).<\/p>","summary_ro":"3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).","summary_en":"3:4-5 Instead of confessing their sins, the people tried to cover them over with sweet talk. However, God saw through their deception. They were inadvertently correct that he would not be angry forever (Ps 103:9; Isa 57:16; Mal 1:6), though he promised to vent his wrath (Jer 4:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":38773,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wrath of God","title_en":"Wrath of God","content_ro":"<h3>WRATH OF GOD<\/h3>\n<p>A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his word about entering into the Promised Land. After they had been rescued from Egypt, had received the Ten Commandments and the covenant, and had seen his glory (Nm 11:10; 12:9; 22:22; 32:10-14), they still disbelieved. Consequently, God in his wrath condemned the Israelites to wander in the wilderness until they died. The major reason for the Lord’s anger in the OT was that his own people constantly broke the covenant. They provoked him by their idolatry (Dt 2:15; 4:25; 9:7-8, 19; Jgs 2:14; 1 Kgs 11:9; 14:9, 15; 2 Kgs 17:18), by their mixing paganism with the worship of the Lord (Is 1:10-17; Jer 6:20; Hos 6:6; Am 5:21-27); by their wanton rebellion (1 Kgs 8:46), their unbelief (Nm 11:33; 14:11, 33; Ps 95:10-11), and their disregard for his concern for love, justice, righteousness, and holiness (Ex 22:22-24; Is 1:15-17; Am 5:7-12; Mi 3:1).<\/p>\n<p>The wrath of God also extends to all humanity (Na 1:2). The concept of the Day of the Lord was developed by the prophets to warn Israel and the nations that no one can escape the righteous expression of God’s wrath (Am 5:18-20). The Day of the Lord is the day of his wrath (Zep 1:15).<\/p>\n<p>The OT presents the concept of the wrath of God in balance with three other doctrines: his forbearance, his love, and his readiness to forgive. First, God is patient. The Hebrew word for “patient” is related to the word for “wrath” and means “length of wrath”; that is, God does not quickly become angry. He is longsuffering (Ex 34:6). Second, God is full of compassion and fidelity (Ex 34:6). Even when his children sin against him, he is like a father who is full of compassion and love. He is always faithful to his children. Third, he is ready to forgive those who sin against him when they atone for and are cleansed from their sins (Ex 34:6). The pleasure of his love is so much greater than his wrath (Ps 30:5). Micah prayed that the Lord may soon forgive and restore his people on the ground that he cannot be angry forever (7:18; cf. Ps 89:46; Jer 3:5). In Psalm 103:8-13, the psalmist likens God’s love and forgiveness to that of a father who does not harbor his anger continually, nor does he vex his children with discipline, so great is his love for those who fear him.<\/p>\n<p>The purpose of God’s wrath is not to destroy humanity (Hos 11:9). His wrath is neither a vindictive, emotional overreaction, nor is it unpredictable. In his wrath he sovereignly imposes limits on nations (Babylon, Assyria) and disciplines his own people with the desired end that they return to him (Jl 2:13-14). The OT presentation of the Day of the Lord doesn’t end with God’s anger; it concludes with the restoration of the earth, when the whole earth will be filled with knowledge of God (Is 11:9; Hb 2:14) and wickedness will be no more (Is 65:25).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT also teaches the wrath of God side by side with the doctrine of his grace, love, and forbearance (Mt 3:7; Lk 21:23; Jn 3:36; Rom 1:18; Eph 5:6; Rv 14:10). Those who do not profess faith in the risen Christ remain in their sins and will be subject to God’s wrath, whereas those who believe in him are delivered from God’s wrath (Eph 2:3; 1 Thes 1:10). The good news of the NT is that Jesus has come to deliver us from the wrath of God (Rom 5:9). Those who have been delivered are reconciled with God (v 10) because they no longer are under condemnation (8:1).<\/p>\n<p><em>See also<\/em> Death; Hell; Judgment; Last Judgment; Love.<\/p>","content_en":"<h3>WRATH OF GOD<\/h3>\n<p>A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his word about entering into the Promised Land. After they had been rescued from Egypt, had received the Ten Commandments and the covenant, and had seen his glory (Nm 11:10; 12:9; 22:22; 32:10-14), they still disbelieved. Consequently, God in his wrath condemned the Israelites to wander in the wilderness until they died. The major reason for the Lord’s anger in the OT was that his own people constantly broke the covenant. They provoked him by their idolatry (Dt 2:15; 4:25; 9:7-8, 19; Jgs 2:14; 1 Kgs 11:9; 14:9, 15; 2 Kgs 17:18), by their mixing paganism with the worship of the Lord (Is 1:10-17; Jer 6:20; Hos 6:6; Am 5:21-27); by their wanton rebellion (1 Kgs 8:46), their unbelief (Nm 11:33; 14:11, 33; Ps 95:10-11), and their disregard for his concern for love, justice, righteousness, and holiness (Ex 22:22-24; Is 1:15-17; Am 5:7-12; Mi 3:1).<\/p>\n<p>The wrath of God also extends to all humanity (Na 1:2). The concept of the Day of the Lord was developed by the prophets to warn Israel and the nations that no one can escape the righteous expression of God’s wrath (Am 5:18-20). The Day of the Lord is the day of his wrath (Zep 1:15).<\/p>\n<p>The OT presents the concept of the wrath of God in balance with three other doctrines: his forbearance, his love, and his readiness to forgive. First, God is patient. The Hebrew word for “patient” is related to the word for “wrath” and means “length of wrath”; that is, God does not quickly become angry. He is longsuffering (Ex 34:6). Second, God is full of compassion and fidelity (Ex 34:6). Even when his children sin against him, he is like a father who is full of compassion and love. He is always faithful to his children. Third, he is ready to forgive those who sin against him when they atone for and are cleansed from their sins (Ex 34:6). The pleasure of his love is so much greater than his wrath (Ps 30:5). Micah prayed that the Lord may soon forgive and restore his people on the ground that he cannot be angry forever (7:18; cf. Ps 89:46; Jer 3:5). In Psalm 103:8-13, the psalmist likens God’s love and forgiveness to that of a father who does not harbor his anger continually, nor does he vex his children with discipline, so great is his love for those who fear him.<\/p>\n<p>The purpose of God’s wrath is not to destroy humanity (Hos 11:9). His wrath is neither a vindictive, emotional overreaction, nor is it unpredictable. In his wrath he sovereignly imposes limits on nations (Babylon, Assyria) and disciplines his own people with the desired end that they return to him (Jl 2:13-14). The OT presentation of the Day of the Lord doesn’t end with God’s anger; it concludes with the restoration of the earth, when the whole earth will be filled with knowledge of God (Is 11:9; Hb 2:14) and wickedness will be no more (Is 65:25).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT also teaches the wrath of God side by side with the doctrine of his grace, love, and forbearance (Mt 3:7; Lk 21:23; Jn 3:36; Rom 1:18; Eph 5:6; Rv 14:10). Those who do not profess faith in the risen Christ remain in their sins and will be subject to God’s wrath, whereas those who believe in him are delivered from God’s wrath (Eph 2:3; 1 Thes 1:10). The good news of the NT is that Jesus has come to deliver us from the wrath of God (Rom 5:9). Those who have been delivered are reconciled with God (v 10) because they no longer are under condemnation (8:1).<\/p>\n<p><em>See also<\/em> Death; Hell; Judgment; Last Judgment; Love.<\/p>","summary_ro":"WRATH OF GOD A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions. In the Old Testament In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his wor...","summary_en":"WRATH OF GOD A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions. In the Old Testament In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his wor...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":5697,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Bride","title_en":"of Christ*, Bride","content_ro":"<h3>BRIDE OF CHRIST*<\/h3>\n<p>One of the NT metaphors for the church. In it Christ is pictured as a husband, and the church as his bride.<\/p>\n<p>Addressing the church at Corinth, the apostle Paul referred to himself as the one who gave the church to Christ, presenting her as a pure bride to her one husband (2 Cor 11:2-3). In ancient Near Eastern culture the father gave his daughter in marriage to the bridegroom, assuring him of her purity. To Paul, understanding himself as the church’s spiritual father (1 Cor 4:15), the thought of the church as his daughter sprang readily to mind. To be Christ’s pure bride requires the church to have pure and simple devotion. Like a concerned father, Paul was worried that the young bride (the church) might commit adultery by her willingness to accept “another Jesus,” “another Spirit,” or “a different gospel” (2 Cor 11:4). As between marriage partners, the relation between the church and Christ is governed by a covenant of mutual faithfulness. Disloyalty shatters the covenant.<\/p>\n<p>The OT furnished Paul a rich background for that image of the church. God’s covenant with Israel was commonly pictured as a marriage pledge, with Israel as God’s bride. Through the prophet Jeremiah, the Lord said to Israel: “I remember the devotion of your youth, your love as a bride” (Jer 2:2, <span>rsv<\/span>). He went on to lament the fact that Israel had been faithless; by going after other gods, she had actually prostituted herself and become an adulteress (Jer 3:6-9, 20).<\/p>\n<p>The theme of Israel’s desertion of her lover (God) was explicitly treated in Ezekiel 16 and in Hosea. The terms “harlotry” and “whoredom” were used to connote disloyalty to Yahweh and allegiance to other gods. Thus, adultery and idolatry became synonymous. Through his own struggles with a faithless wife, the prophet Hosea experienced God’s agony over his bride Israel and his longing for her to return. Hosea was given a vision of a future day in which God would betroth his people to him forever in steadfast love and faithfulness (Hos 2:19-20). That vision may have enabled Paul to transfer the image of Israel as God’s bride to the church as the bride of Christ.<\/p>\n<p>In Ephesians 5:22-33, the relationship between Christ and his church is compared to the relationship between a husband and wife. The image is taken from the common understanding of the husband-wife relationship in that part of the world. The church’s submission to Christ is compared with the wife’s submission to the husband, but the stress of the passage is on the role of the husband: he is to love her as Christ loved the church and gave himself up for her. Christ relates to the whole church on the basis of self-sacrificial love. Just as a husband is joined to his wife, with a mutual interdependence so intimate that they become one, so Christ and his church become one body. As the man’s love for his wife intends her wholeness, so Christ’s love of the church intends her completeness.<\/p>\n<p>A variation on the theme is found in John the Baptist’s testimony to Jesus (Jn 3:29). John saw himself as “the Bridegroom’s friend” who, according to Jewish custom, takes care of the wedding arrangements. The Messiah is identified with the bridegroom to whom the bride (his messianic community) belongs and who comes to claim that bride.<\/p>\n<p>In Revelation 19 and 21 the metaphor of the church as the Messiah’s bride is further developed. The vision in Revelation 19:7-8 announces the marriage of the Lamb (Christ) to the bride (church). In Revelation 21 the vision depicts the new Jerusalem coming down from heaven, “prepared as a bride adorned for her husband” (v 2). Then the seer is invited to behold “the Bride, the wife of the Lamb” (v 9) and to see the Holy City “coming down out of heaven from God” (v 10). The new Jerusalem is identified as the people of God, the bride of Christ, among whom and with whom God will be present forever.<\/p>\n<p><em>See also<\/em> Church; Jerusalem, New.<\/p>","content_en":"<h3>BRIDE OF CHRIST*<\/h3>\n<p>One of the NT metaphors for the church. In it Christ is pictured as a husband, and the church as his bride.<\/p>\n<p>Addressing the church at Corinth, the apostle Paul referred to himself as the one who gave the church to Christ, presenting her as a pure bride to her one husband (2 Cor 11:2-3). In ancient Near Eastern culture the father gave his daughter in marriage to the bridegroom, assuring him of her purity. To Paul, understanding himself as the church’s spiritual father (1 Cor 4:15), the thought of the church as his daughter sprang readily to mind. To be Christ’s pure bride requires the church to have pure and simple devotion. Like a concerned father, Paul was worried that the young bride (the church) might commit adultery by her willingness to accept “another Jesus,” “another Spirit,” or “a different gospel” (2 Cor 11:4). As between marriage partners, the relation between the church and Christ is governed by a covenant of mutual faithfulness. Disloyalty shatters the covenant.<\/p>\n<p>The OT furnished Paul a rich background for that image of the church. God’s covenant with Israel was commonly pictured as a marriage pledge, with Israel as God’s bride. Through the prophet Jeremiah, the Lord said to Israel: “I remember the devotion of your youth, your love as a bride” (Jer 2:2, <span>rsv<\/span>). He went on to lament the fact that Israel had been faithless; by going after other gods, she had actually prostituted herself and become an adulteress (Jer 3:6-9, 20).<\/p>\n<p>The theme of Israel’s desertion of her lover (God) was explicitly treated in Ezekiel 16 and in Hosea. The terms “harlotry” and “whoredom” were used to connote disloyalty to Yahweh and allegiance to other gods. Thus, adultery and idolatry became synonymous. Through his own struggles with a faithless wife, the prophet Hosea experienced God’s agony over his bride Israel and his longing for her to return. Hosea was given a vision of a future day in which God would betroth his people to him forever in steadfast love and faithfulness (Hos 2:19-20). That vision may have enabled Paul to transfer the image of Israel as God’s bride to the church as the bride of Christ.<\/p>\n<p>In Ephesians 5:22-33, the relationship between Christ and his church is compared to the relationship between a husband and wife. The image is taken from the common understanding of the husband-wife relationship in that part of the world. The church’s submission to Christ is compared with the wife’s submission to the husband, but the stress of the passage is on the role of the husband: he is to love her as Christ loved the church and gave himself up for her. Christ relates to the whole church on the basis of self-sacrificial love. Just as a husband is joined to his wife, with a mutual interdependence so intimate that they become one, so Christ and his church become one body. As the man’s love for his wife intends her wholeness, so Christ’s love of the church intends her completeness.<\/p>\n<p>A variation on the theme is found in John the Baptist’s testimony to Jesus (Jn 3:29). John saw himself as “the Bridegroom’s friend” who, according to Jewish custom, takes care of the wedding arrangements. The Messiah is identified with the bridegroom to whom the bride (his messianic community) belongs and who comes to claim that bride.<\/p>\n<p>In Revelation 19 and 21 the metaphor of the church as the Messiah’s bride is further developed. The vision in Revelation 19:7-8 announces the marriage of the Lamb (Christ) to the bride (church). In Revelation 21 the vision depicts the new Jerusalem coming down from heaven, “prepared as a bride adorned for her husband” (v 2). Then the seer is invited to behold “the Bride, the wife of the Lamb” (v 9) and to see the Holy City “coming down out of heaven from God” (v 10). The new Jerusalem is identified as the people of God, the bride of Christ, among whom and with whom God will be present forever.<\/p>\n<p><em>See also<\/em> Church; Jerusalem, New.<\/p>","summary_ro":"BRIDE OF CHRIST* One of the NT metaphors for the church. In it Christ is pictured as a husband, and the church as his bride. Addressing the church at Corinth, the apostle Paul referred to himself as the one who gave the church to Christ, presenting her as a pure bride to her one husband (2 Cor 11:2-3). In ancient Near Eastern culture the father gave his daughter in marriage to the bridegroom, assuring him of her purity. To Paul, understanding himself as the church’s spiritual father (1 Cor 4:...","summary_en":"BRIDE OF CHRIST* One of the NT metaphors for the church. In it Christ is pictured as a husband, and the church as his bride. Addressing the church at Corinth, the apostle Paul referred to himself as the one who gave the church to Christ, presenting her as a pure bride to her one husband (2 Cor 11:2-3). In ancient Near Eastern culture the father gave his daughter in marriage to the bridegroom, assuring him of her purity. To Paul, understanding himself as the church’s spiritual father (1 Cor 4:...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52045,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:6","title_en":"Study Note: Ieremia 3:6","content_ro":"<p><strong>3:6-10<\/strong> The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between <em>Israel<\/em><em>,<\/em> the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of <em>Judah<\/em>. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • <em>Josiah<\/em> (640–609 <span>BC<\/span>) promoted a return to historic faith and practice in 621 <span>BC<\/span> (2 Chr 34:29-33).<\/p>","content_en":"<p><strong>3:6-10<\/strong> The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between <em>Israel<\/em><em>,<\/em> the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of <em>Judah<\/em>. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • <em>Josiah<\/em> (640–609 <span>BC<\/span>) promoted a return to historic faith and practice in 621 <span>BC<\/span> (2 Chr 34:29-33).<\/p>","summary_ro":"3:6-10 The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between Israel, the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of Judah. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • Josiah (640–609 BC) promoted a return to historic faith and practice in 621 BC (2 Chr 34:29-33).","summary_en":"3:6-10 The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between Israel, the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of Judah. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • Josiah (640–609 BC) promoted a return to historic faith and practice in 621 BC (2 Chr 34:29-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79671,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:6","title_en":"Study Note: Ieremia 3:6","content_ro":"<p><strong>3:6-10<\/strong> The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between <em>Israel<\/em><em>,<\/em> the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of <em>Judah<\/em>. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • <em>Josiah<\/em> (640–609 <span>BC<\/span>) promoted a return to historic faith and practice in 621 <span>BC<\/span> (2 Chr 34:29-33).<\/p>","content_en":"<p><strong>3:6-10<\/strong> The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between <em>Israel<\/em><em>,<\/em> the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of <em>Judah<\/em>. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • <em>Josiah<\/em> (640–609 <span>BC<\/span>) promoted a return to historic faith and practice in 621 <span>BC<\/span> (2 Chr 34:29-33).<\/p>","summary_ro":"3:6-10 The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between Israel, the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of Judah. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • Josiah (640–609 BC) promoted a return to historic faith and practice in 621 BC (2 Chr 34:29-33).","summary_en":"3:6-10 The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between Israel, the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of Judah. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • Josiah (640–609 BC) promoted a return to historic faith and practice in 621 BC (2 Chr 34:29-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107297,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:6","title_en":"Study Note: Ieremia 3:6","content_ro":"<p><strong>3:6-10<\/strong> The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between <em>Israel<\/em><em>,<\/em> the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of <em>Judah<\/em>. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • <em>Josiah<\/em> (640–609 <span>BC<\/span>) promoted a return to historic faith and practice in 621 <span>BC<\/span> (2 Chr 34:29-33).<\/p>","content_en":"<p><strong>3:6-10<\/strong> The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between <em>Israel<\/em><em>,<\/em> the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of <em>Judah<\/em>. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • <em>Josiah<\/em> (640–609 <span>BC<\/span>) promoted a return to historic faith and practice in 621 <span>BC<\/span> (2 Chr 34:29-33).<\/p>","summary_ro":"3:6-10 The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between Israel, the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of Judah. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • Josiah (640–609 BC) promoted a return to historic faith and practice in 621 BC (2 Chr 34:29-33).","summary_en":"3:6-10 The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between Israel, the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of Judah. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • Josiah (640–609 BC) promoted a return to historic faith and practice in 621 BC (2 Chr 34:29-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134923,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:6","title_en":"Study Note: Ieremia 3:6","content_ro":"<p><strong>3:6-10<\/strong> The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between <em>Israel<\/em><em>,<\/em> the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of <em>Judah<\/em>. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • <em>Josiah<\/em> (640–609 <span>BC<\/span>) promoted a return to historic faith and practice in 621 <span>BC<\/span> (2 Chr 34:29-33).<\/p>","content_en":"<p><strong>3:6-10<\/strong> The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between <em>Israel<\/em><em>,<\/em> the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of <em>Judah<\/em>. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • <em>Josiah<\/em> (640–609 <span>BC<\/span>) promoted a return to historic faith and practice in 621 <span>BC<\/span> (2 Chr 34:29-33).<\/p>","summary_ro":"3:6-10 The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between Israel, the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of Judah. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • Josiah (640–609 BC) promoted a return to historic faith and practice in 621 BC (2 Chr 34:29-33).","summary_en":"3:6-10 The Lord had been addressing the kingdom of Judah as “Israel” (2:1–3:5), emphasizing their identity as his people. Now the Lord distinguishes between Israel, the northern kingdom that had been destroyed (2 Kgs 17), and the kingdom of Judah. Since the people of the southern kingdom had learned nothing from the fate of the northern kingdom, they were doomed to experience the same fate. • Josiah (640–609 BC) promoted a return to historic faith and practice in 621 BC (2 Chr 34:29-33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":52046,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:7","title_en":"Study Note: Ieremia 3:7","content_ro":"<p><strong>3:7-8<\/strong> King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of <em>adultery<\/em> (see Ezek 16:47-48).<\/p>","content_en":"<p><strong>3:7-8<\/strong> King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of <em>adultery<\/em> (see Ezek 16:47-48).<\/p>","summary_ro":"3:7-8 King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of adultery (see Ezek 16:47-48).","summary_en":"3:7-8 King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of adultery (see Ezek 16:47-48).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79672,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:7","title_en":"Study Note: Ieremia 3:7","content_ro":"<p><strong>3:7-8<\/strong> King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of <em>adultery<\/em> (see Ezek 16:47-48).<\/p>","content_en":"<p><strong>3:7-8<\/strong> King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of <em>adultery<\/em> (see Ezek 16:47-48).<\/p>","summary_ro":"3:7-8 King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of adultery (see Ezek 16:47-48).","summary_en":"3:7-8 King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of adultery (see Ezek 16:47-48).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107298,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:7","title_en":"Study Note: Ieremia 3:7","content_ro":"<p><strong>3:7-8<\/strong> King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of <em>adultery<\/em> (see Ezek 16:47-48).<\/p>","content_en":"<p><strong>3:7-8<\/strong> King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of <em>adultery<\/em> (see Ezek 16:47-48).<\/p>","summary_ro":"3:7-8 King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of adultery (see Ezek 16:47-48).","summary_en":"3:7-8 King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of adultery (see Ezek 16:47-48).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134924,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:7","title_en":"Study Note: Ieremia 3:7","content_ro":"<p><strong>3:7-8<\/strong> King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of <em>adultery<\/em> (see Ezek 16:47-48).<\/p>","content_en":"<p><strong>3:7-8<\/strong> King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of <em>adultery<\/em> (see Ezek 16:47-48).<\/p>","summary_ro":"3:7-8 King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of adultery (see Ezek 16:47-48).","summary_en":"3:7-8 King Josiah’s reforms failed to reach many of the common people. The love of idol worship common in northern Israel also continued among the farmers and shepherds of Judah. They failed to learn from the fate of the northern tribes, and even surpassed their practice of adultery (see Ezek 16:47-48).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":3475,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Backsliding","title_en":"Backsliding","content_ro":"<h3>BACKSLIDING<\/h3>\n<p>To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and practicing harlotry (Ps 78:10; Jer 2:11; Hos 4:10). The people forgot God’s mighty works on their behalf, ignored his counsel, and rejected his instruction (Pss 78:11; 107:11; Is 30:9). Hard-hearted and rebellious, they delighted themselves in all sorts of perversions (Jer 3:21). Religious leaders entrusted with the spiritual care of the nation were instrumental in leading the people astray (Is 9:16). The priests proved themselves faithless shepherds (Jer 50:6).<\/p>\n<p>Grieved by the spiritual defection of his chosen people, God declared that “backsliding Israel committed adultery” (Jer 3:8, <span>kjv<\/span>). Through Hosea, the Lord lamented the fact that “Israel slideth back as a backsliding heifer” (Hos 4:16, <span>kjv<\/span>). Jeremiah confessed, “Our backslidings are many, we have sinned against thee” (Jer 14:7, <span>rsv<\/span>).<\/p>","content_en":"<h3>BACKSLIDING<\/h3>\n<p>To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and practicing harlotry (Ps 78:10; Jer 2:11; Hos 4:10). The people forgot God’s mighty works on their behalf, ignored his counsel, and rejected his instruction (Pss 78:11; 107:11; Is 30:9). Hard-hearted and rebellious, they delighted themselves in all sorts of perversions (Jer 3:21). Religious leaders entrusted with the spiritual care of the nation were instrumental in leading the people astray (Is 9:16). The priests proved themselves faithless shepherds (Jer 50:6).<\/p>\n<p>Grieved by the spiritual defection of his chosen people, God declared that “backsliding Israel committed adultery” (Jer 3:8, <span>kjv<\/span>). Through Hosea, the Lord lamented the fact that “Israel slideth back as a backsliding heifer” (Hos 4:16, <span>kjv<\/span>). Jeremiah confessed, “Our backslidings are many, we have sinned against thee” (Jer 14:7, <span>rsv<\/span>).<\/p>","summary_ro":"BACKSLIDING To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and...","summary_en":"BACKSLIDING To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9803,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Divorce*, Certificate","title_en":"of Divorce*, Certificate","content_ro":"<h3>DIVORCE*, Certificate of<\/h3>\n<p>A document declaring the separation of a husband and wife, mandated by Mosaic law (Dt 24:1-4; see Mt 5:31; 19:7; Mk 10:4). The certificate of divorce protected the woman’s rights, providing evidence of her freedom and ensuring that her husband could not claim her dowry. An example of the wording of such a document is Hosea 2:2: “She is no longer my wife, and I am no longer her husband” (<span>nlt<\/span>). The OT prophets used this statement figuratively to portray God’s desire to separate himself from his rebellious people (Is 50:1; Jer 3:8).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Divorce; Marriage, Marriage Customs.<\/p>","content_en":"<h3>DIVORCE*, Certificate of<\/h3>\n<p>A document declaring the separation of a husband and wife, mandated by Mosaic law (Dt 24:1-4; see Mt 5:31; 19:7; Mk 10:4). The certificate of divorce protected the woman’s rights, providing evidence of her freedom and ensuring that her husband could not claim her dowry. An example of the wording of such a document is Hosea 2:2: “She is no longer my wife, and I am no longer her husband” (<span>nlt<\/span>). The OT prophets used this statement figuratively to portray God’s desire to separate himself from his rebellious people (Is 50:1; Jer 3:8).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Divorce; Marriage, Marriage Customs.<\/p>","summary_ro":"DIVORCE*, Certificate of A document declaring the separation of a husband and wife, mandated by Mosaic law (Dt 24:1-4; see Mt 5:31; 19:7; Mk 10:4). The certificate of divorce protected the woman’s rights, providing evidence of her freedom and ensuring that her husband could not claim her dowry. An example of the wording of such a document is Hosea 2:2: “She is no longer my wife, and I am no longer her husband” (nlt). The OT prophets used this statement figuratively to portray God’s desire to ...","summary_en":"DIVORCE*, Certificate of A document declaring the separation of a husband and wife, mandated by Mosaic law (Dt 24:1-4; see Mt 5:31; 19:7; Mk 10:4). The certificate of divorce protected the woman’s rights, providing evidence of her freedom and ensuring that her husband could not claim her dowry. An example of the wording of such a document is Hosea 2:2: “She is no longer my wife, and I am no longer her husband” (nlt). The OT prophets used this statement figuratively to portray God’s desire to ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52047,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:8","title_en":"Study Note: Ieremia 3:8","content_ro":"<p><strong>3:8<\/strong> <em>divorced:<\/em> See 2 Kgs 17:23.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>divorced:<\/em> See 2 Kgs 17:23.<\/p>","summary_ro":"3:8 divorced: See 2 Kgs 17:23.","summary_en":"3:8 divorced: See 2 Kgs 17:23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79673,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:8","title_en":"Study Note: Ieremia 3:8","content_ro":"<p><strong>3:8<\/strong> <em>divorced:<\/em> See 2 Kgs 17:23.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>divorced:<\/em> See 2 Kgs 17:23.<\/p>","summary_ro":"3:8 divorced: See 2 Kgs 17:23.","summary_en":"3:8 divorced: See 2 Kgs 17:23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107299,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:8","title_en":"Study Note: Ieremia 3:8","content_ro":"<p><strong>3:8<\/strong> <em>divorced:<\/em> See 2 Kgs 17:23.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>divorced:<\/em> See 2 Kgs 17:23.<\/p>","summary_ro":"3:8 divorced: See 2 Kgs 17:23.","summary_en":"3:8 divorced: See 2 Kgs 17:23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134925,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:8","title_en":"Study Note: Ieremia 3:8","content_ro":"<p><strong>3:8<\/strong> <em>divorced:<\/em> See 2 Kgs 17:23.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>divorced:<\/em> See 2 Kgs 17:23.<\/p>","summary_ro":"3:8 divorced: See 2 Kgs 17:23.","summary_en":"3:8 divorced: See 2 Kgs 17:23.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64131,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Basic Laws","title_en":"Basic Laws","content_ro":"<h3>Basic Laws<\/h3>\n<p>Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the Ten Commandments (Exod 20:2-17; Deut 5:6-21): “Observe the Sabbath day. . . . Honor your father and mother.” These commands open the door to the expression of “faith, hope, and love” (see 1 Cor 13:13).<\/p>\n<p>The negative prohibitions set up a boundary between good and evil. Primary among these laws are the first two of the Ten Commandments: “You must not have any other god but me” (Exod 20:3), and “You must not make for yourself an idol of any kind or an image . . . You must not bow down to them or worship them” (Exod 20:4-5). These prohibited behaviors violate the fundamental command to love the Lord.<\/p>\n<p>In the books of the prophets, these laws lie behind God’s evaluation of the Israelites’ conduct—as well as the conduct of any ruler, group of people, or individual in any time or place. Those who violate these core laws reject the one true God, resulting in decrees of divine judgment and disastrous consequences.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:2-17; Lev 19:18; Deut 5:6-21; 6:5; Jer 2:7-13; 3:8-11; 5:1-9; 6:10-21; 7:16-29; 8:9-13; 11:6-14; 17:1-4; 22:1-9; 23:10-12; 34:8-20; Matt 19:19; 22:37; Mark 12:30-31; Luke 10:27; 1 Cor 13:13<\/p>","content_en":"<h3>Basic Laws<\/h3>\n<p>Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the Ten Commandments (Exod 20:2-17; Deut 5:6-21): “Observe the Sabbath day. . . . Honor your father and mother.” These commands open the door to the expression of “faith, hope, and love” (see 1 Cor 13:13).<\/p>\n<p>The negative prohibitions set up a boundary between good and evil. Primary among these laws are the first two of the Ten Commandments: “You must not have any other god but me” (Exod 20:3), and “You must not make for yourself an idol of any kind or an image . . . You must not bow down to them or worship them” (Exod 20:4-5). These prohibited behaviors violate the fundamental command to love the Lord.<\/p>\n<p>In the books of the prophets, these laws lie behind God’s evaluation of the Israelites’ conduct—as well as the conduct of any ruler, group of people, or individual in any time or place. Those who violate these core laws reject the one true God, resulting in decrees of divine judgment and disastrous consequences.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:2-17; Lev 19:18; Deut 5:6-21; 6:5; Jer 2:7-13; 3:8-11; 5:1-9; 6:10-21; 7:16-29; 8:9-13; 11:6-14; 17:1-4; 22:1-9; 23:10-12; 34:8-20; Matt 19:19; 22:37; Mark 12:30-31; Luke 10:27; 1 Cor 13:13<\/p>","summary_ro":"Basic Laws Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the Lord your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the T...","summary_en":"Basic Laws Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the Lord your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the T...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91757,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Basic Laws","title_en":"Basic Laws","content_ro":"<h3>Basic Laws<\/h3>\n<p>Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the Ten Commandments (Exod 20:2-17; Deut 5:6-21): “Observe the Sabbath day. . . . Honor your father and mother.” These commands open the door to the expression of “faith, hope, and love” (see 1 Cor 13:13).<\/p>\n<p>The negative prohibitions set up a boundary between good and evil. Primary among these laws are the first two of the Ten Commandments: “You must not have any other god but me” (Exod 20:3), and “You must not make for yourself an idol of any kind or an image . . . You must not bow down to them or worship them” (Exod 20:4-5). These prohibited behaviors violate the fundamental command to love the Lord.<\/p>\n<p>In the books of the prophets, these laws lie behind God’s evaluation of the Israelites’ conduct—as well as the conduct of any ruler, group of people, or individual in any time or place. Those who violate these core laws reject the one true God, resulting in decrees of divine judgment and disastrous consequences.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:2-17; Lev 19:18; Deut 5:6-21; 6:5; Jer 2:7-13; 3:8-11; 5:1-9; 6:10-21; 7:16-29; 8:9-13; 11:6-14; 17:1-4; 22:1-9; 23:10-12; 34:8-20; Matt 19:19; 22:37; Mark 12:30-31; Luke 10:27; 1 Cor 13:13<\/p>","content_en":"<h3>Basic Laws<\/h3>\n<p>Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the Ten Commandments (Exod 20:2-17; Deut 5:6-21): “Observe the Sabbath day. . . . Honor your father and mother.” These commands open the door to the expression of “faith, hope, and love” (see 1 Cor 13:13).<\/p>\n<p>The negative prohibitions set up a boundary between good and evil. Primary among these laws are the first two of the Ten Commandments: “You must not have any other god but me” (Exod 20:3), and “You must not make for yourself an idol of any kind or an image . . . You must not bow down to them or worship them” (Exod 20:4-5). These prohibited behaviors violate the fundamental command to love the Lord.<\/p>\n<p>In the books of the prophets, these laws lie behind God’s evaluation of the Israelites’ conduct—as well as the conduct of any ruler, group of people, or individual in any time or place. Those who violate these core laws reject the one true God, resulting in decrees of divine judgment and disastrous consequences.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:2-17; Lev 19:18; Deut 5:6-21; 6:5; Jer 2:7-13; 3:8-11; 5:1-9; 6:10-21; 7:16-29; 8:9-13; 11:6-14; 17:1-4; 22:1-9; 23:10-12; 34:8-20; Matt 19:19; 22:37; Mark 12:30-31; Luke 10:27; 1 Cor 13:13<\/p>","summary_ro":"Basic Laws Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the Lord your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the T...","summary_en":"Basic Laws Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the Lord your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the T...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119383,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Basic Laws","title_en":"Basic Laws","content_ro":"<h3>Basic Laws<\/h3>\n<p>Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the Ten Commandments (Exod 20:2-17; Deut 5:6-21): “Observe the Sabbath day. . . . Honor your father and mother.” These commands open the door to the expression of “faith, hope, and love” (see 1 Cor 13:13).<\/p>\n<p>The negative prohibitions set up a boundary between good and evil. Primary among these laws are the first two of the Ten Commandments: “You must not have any other god but me” (Exod 20:3), and “You must not make for yourself an idol of any kind or an image . . . You must not bow down to them or worship them” (Exod 20:4-5). These prohibited behaviors violate the fundamental command to love the Lord.<\/p>\n<p>In the books of the prophets, these laws lie behind God’s evaluation of the Israelites’ conduct—as well as the conduct of any ruler, group of people, or individual in any time or place. Those who violate these core laws reject the one true God, resulting in decrees of divine judgment and disastrous consequences.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:2-17; Lev 19:18; Deut 5:6-21; 6:5; Jer 2:7-13; 3:8-11; 5:1-9; 6:10-21; 7:16-29; 8:9-13; 11:6-14; 17:1-4; 22:1-9; 23:10-12; 34:8-20; Matt 19:19; 22:37; Mark 12:30-31; Luke 10:27; 1 Cor 13:13<\/p>","content_en":"<h3>Basic Laws<\/h3>\n<p>Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the Ten Commandments (Exod 20:2-17; Deut 5:6-21): “Observe the Sabbath day. . . . Honor your father and mother.” These commands open the door to the expression of “faith, hope, and love” (see 1 Cor 13:13).<\/p>\n<p>The negative prohibitions set up a boundary between good and evil. Primary among these laws are the first two of the Ten Commandments: “You must not have any other god but me” (Exod 20:3), and “You must not make for yourself an idol of any kind or an image . . . You must not bow down to them or worship them” (Exod 20:4-5). These prohibited behaviors violate the fundamental command to love the Lord.<\/p>\n<p>In the books of the prophets, these laws lie behind God’s evaluation of the Israelites’ conduct—as well as the conduct of any ruler, group of people, or individual in any time or place. Those who violate these core laws reject the one true God, resulting in decrees of divine judgment and disastrous consequences.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:2-17; Lev 19:18; Deut 5:6-21; 6:5; Jer 2:7-13; 3:8-11; 5:1-9; 6:10-21; 7:16-29; 8:9-13; 11:6-14; 17:1-4; 22:1-9; 23:10-12; 34:8-20; Matt 19:19; 22:37; Mark 12:30-31; Luke 10:27; 1 Cor 13:13<\/p>","summary_ro":"Basic Laws Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the Lord your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the T...","summary_en":"Basic Laws Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the Lord your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the T...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147009,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Basic Laws","title_en":"Basic Laws","content_ro":"<h3>Basic Laws<\/h3>\n<p>Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the Ten Commandments (Exod 20:2-17; Deut 5:6-21): “Observe the Sabbath day. . . . Honor your father and mother.” These commands open the door to the expression of “faith, hope, and love” (see 1 Cor 13:13).<\/p>\n<p>The negative prohibitions set up a boundary between good and evil. Primary among these laws are the first two of the Ten Commandments: “You must not have any other god but me” (Exod 20:3), and “You must not make for yourself an idol of any kind or an image . . . You must not bow down to them or worship them” (Exod 20:4-5). These prohibited behaviors violate the fundamental command to love the Lord.<\/p>\n<p>In the books of the prophets, these laws lie behind God’s evaluation of the Israelites’ conduct—as well as the conduct of any ruler, group of people, or individual in any time or place. Those who violate these core laws reject the one true God, resulting in decrees of divine judgment and disastrous consequences.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:2-17; Lev 19:18; Deut 5:6-21; 6:5; Jer 2:7-13; 3:8-11; 5:1-9; 6:10-21; 7:16-29; 8:9-13; 11:6-14; 17:1-4; 22:1-9; 23:10-12; 34:8-20; Matt 19:19; 22:37; Mark 12:30-31; Luke 10:27; 1 Cor 13:13<\/p>","content_en":"<h3>Basic Laws<\/h3>\n<p>Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the Ten Commandments (Exod 20:2-17; Deut 5:6-21): “Observe the Sabbath day. . . . Honor your father and mother.” These commands open the door to the expression of “faith, hope, and love” (see 1 Cor 13:13).<\/p>\n<p>The negative prohibitions set up a boundary between good and evil. Primary among these laws are the first two of the Ten Commandments: “You must not have any other god but me” (Exod 20:3), and “You must not make for yourself an idol of any kind or an image . . . You must not bow down to them or worship them” (Exod 20:4-5). These prohibited behaviors violate the fundamental command to love the Lord.<\/p>\n<p>In the books of the prophets, these laws lie behind God’s evaluation of the Israelites’ conduct—as well as the conduct of any ruler, group of people, or individual in any time or place. Those who violate these core laws reject the one true God, resulting in decrees of divine judgment and disastrous consequences.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:2-17; Lev 19:18; Deut 5:6-21; 6:5; Jer 2:7-13; 3:8-11; 5:1-9; 6:10-21; 7:16-29; 8:9-13; 11:6-14; 17:1-4; 22:1-9; 23:10-12; 34:8-20; Matt 19:19; 22:37; Mark 12:30-31; Luke 10:27; 1 Cor 13:13<\/p>","summary_ro":"Basic Laws Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the Lord your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the T...","summary_en":"Basic Laws Throughout Scripture, the one true God is the highest authority; his laws are set out both as positive commands and as negative prohibitions. The positive side can be summed up in two basic laws: “You must love the Lord your God with all your heart, all your soul, and all your strength” (Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27), and “Love your neighbor as yourself” (Lev 19:18; Matt 19:19; Mark 12:31; Luke 10:27). These two basic laws are reflected in the positive laws in the T...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":52048,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:9","title_en":"Study Note: Ieremia 3:9","content_ro":"<p><strong>3:9<\/strong> <em>land has been polluted:<\/em> As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>land has been polluted:<\/em> As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).<\/p>","summary_ro":"3:9 land has been polluted: As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).","summary_en":"3:9 land has been polluted: As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79674,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:9","title_en":"Study Note: Ieremia 3:9","content_ro":"<p><strong>3:9<\/strong> <em>land has been polluted:<\/em> As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>land has been polluted:<\/em> As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).<\/p>","summary_ro":"3:9 land has been polluted: As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).","summary_en":"3:9 land has been polluted: As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107300,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:9","title_en":"Study Note: Ieremia 3:9","content_ro":"<p><strong>3:9<\/strong> <em>land has been polluted:<\/em> As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>land has been polluted:<\/em> As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).<\/p>","summary_ro":"3:9 land has been polluted: As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).","summary_en":"3:9 land has been polluted: As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134926,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:9","title_en":"Study Note: Ieremia 3:9","content_ro":"<p><strong>3:9<\/strong> <em>land has been polluted:<\/em> As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>land has been polluted:<\/em> As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).<\/p>","summary_ro":"3:9 land has been polluted: As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).","summary_en":"3:9 land has been polluted: As a result of Israel’s apostasy, fertile fields no longer produced crops and sheep did not graze on green grass (Isa 57:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":52049,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:10","title_en":"Study Note: Ieremia 3:10","content_ro":"<p><strong>3:10<\/strong> Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but <em>pretended<\/em> to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).<\/p>","content_en":"<p><strong>3:10<\/strong> Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but <em>pretended<\/em> to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).<\/p>","summary_ro":"3:10 Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but pretended to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).","summary_en":"3:10 Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but pretended to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79675,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:10","title_en":"Study Note: Ieremia 3:10","content_ro":"<p><strong>3:10<\/strong> Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but <em>pretended<\/em> to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).<\/p>","content_en":"<p><strong>3:10<\/strong> Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but <em>pretended<\/em> to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).<\/p>","summary_ro":"3:10 Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but pretended to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).","summary_en":"3:10 Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but pretended to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107301,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:10","title_en":"Study Note: Ieremia 3:10","content_ro":"<p><strong>3:10<\/strong> Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but <em>pretended<\/em> to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).<\/p>","content_en":"<p><strong>3:10<\/strong> Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but <em>pretended<\/em> to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).<\/p>","summary_ro":"3:10 Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but pretended to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).","summary_en":"3:10 Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but pretended to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134927,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:10","title_en":"Study Note: Ieremia 3:10","content_ro":"<p><strong>3:10<\/strong> Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but <em>pretended<\/em> to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).<\/p>","content_en":"<p><strong>3:10<\/strong> Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but <em>pretended<\/em> to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).<\/p>","summary_ro":"3:10 Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but pretended to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).","summary_en":"3:10 Like the northern tribes of Israel, the people of Judah did not see anything immoral about idol worship; they treated the Lord’s objections lightly. The people did not really repent, but pretended to do so under the pressure of Josiah’s authority (2 Chr 34:32). Their religion was tainted with deception (Jer 12:2; Hos 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":19066,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Jeremiah","title_en":"Book of Jeremiah","content_ro":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","summary_en":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52050,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:11","title_en":"Study Note: Ieremia 3:11","content_ro":"<p><strong>3:11–4:2<\/strong> The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the <em>blessing to the nations<\/em> (Jer 4:1-2) that God intended them to be (Gen 12:3).<\/p>","content_en":"<p><strong>3:11–4:2<\/strong> The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the <em>blessing to the nations<\/em> (Jer 4:1-2) that God intended them to be (Gen 12:3).<\/p>","summary_ro":"3:11–4:2 The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the blessing to the nations (Jer 4:1-2) that God intended them to be (Gen 12:3).","summary_en":"3:11–4:2 The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the blessing to the nations (Jer 4:1-2) that God intended them to be (Gen 12:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79676,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:11","title_en":"Study Note: Ieremia 3:11","content_ro":"<p><strong>3:11–4:2<\/strong> The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the <em>blessing to the nations<\/em> (Jer 4:1-2) that God intended them to be (Gen 12:3).<\/p>","content_en":"<p><strong>3:11–4:2<\/strong> The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the <em>blessing to the nations<\/em> (Jer 4:1-2) that God intended them to be (Gen 12:3).<\/p>","summary_ro":"3:11–4:2 The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the blessing to the nations (Jer 4:1-2) that God intended them to be (Gen 12:3).","summary_en":"3:11–4:2 The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the blessing to the nations (Jer 4:1-2) that God intended them to be (Gen 12:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107302,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:11","title_en":"Study Note: Ieremia 3:11","content_ro":"<p><strong>3:11–4:2<\/strong> The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the <em>blessing to the nations<\/em> (Jer 4:1-2) that God intended them to be (Gen 12:3).<\/p>","content_en":"<p><strong>3:11–4:2<\/strong> The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the <em>blessing to the nations<\/em> (Jer 4:1-2) that God intended them to be (Gen 12:3).<\/p>","summary_ro":"3:11–4:2 The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the blessing to the nations (Jer 4:1-2) that God intended them to be (Gen 12:3).","summary_en":"3:11–4:2 The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the blessing to the nations (Jer 4:1-2) that God intended them to be (Gen 12:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134928,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:11","title_en":"Study Note: Ieremia 3:11","content_ro":"<p><strong>3:11–4:2<\/strong> The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the <em>blessing to the nations<\/em> (Jer 4:1-2) that God intended them to be (Gen 12:3).<\/p>","content_en":"<p><strong>3:11–4:2<\/strong> The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the <em>blessing to the nations<\/em> (Jer 4:1-2) that God intended them to be (Gen 12:3).<\/p>","summary_ro":"3:11–4:2 The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the blessing to the nations (Jer 4:1-2) that God intended them to be (Gen 12:3).","summary_en":"3:11–4:2 The Lord appealed to Israel to repent, return, and be reconciled to him (contrast 2:1–3:10). Israel had sinned and had received its punishment. Now the people of Judah were sinning even more brazenly than their northern kin, and they ignored the lesson the Lord had taught Israel (Ezek 16:51-52). But it was still not too late to repent and become the blessing to the nations (Jer 4:1-2) that God intended them to be (Gen 12:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64256,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91882,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119508,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147134,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":52051,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:12","title_en":"Study Note: Ieremia 3:12","content_ro":"<p><strong>3:12<\/strong> In this decree, the Lord calls the survivors of the <em>faithless<\/em> Israel of a century before to <em>come home<\/em>. God’s solid, underlying character is <em>merciful<\/em><em>,<\/em> and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).<\/p>","content_en":"<p><strong>3:12<\/strong> In this decree, the Lord calls the survivors of the <em>faithless<\/em> Israel of a century before to <em>come home<\/em>. God’s solid, underlying character is <em>merciful<\/em><em>,<\/em> and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).<\/p>","summary_ro":"3:12 In this decree, the Lord calls the survivors of the faithless Israel of a century before to come home. God’s solid, underlying character is merciful, and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).","summary_en":"3:12 In this decree, the Lord calls the survivors of the faithless Israel of a century before to come home. God’s solid, underlying character is merciful, and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79677,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:12","title_en":"Study Note: Ieremia 3:12","content_ro":"<p><strong>3:12<\/strong> In this decree, the Lord calls the survivors of the <em>faithless<\/em> Israel of a century before to <em>come home<\/em>. God’s solid, underlying character is <em>merciful<\/em><em>,<\/em> and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).<\/p>","content_en":"<p><strong>3:12<\/strong> In this decree, the Lord calls the survivors of the <em>faithless<\/em> Israel of a century before to <em>come home<\/em>. God’s solid, underlying character is <em>merciful<\/em><em>,<\/em> and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).<\/p>","summary_ro":"3:12 In this decree, the Lord calls the survivors of the faithless Israel of a century before to come home. God’s solid, underlying character is merciful, and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).","summary_en":"3:12 In this decree, the Lord calls the survivors of the faithless Israel of a century before to come home. God’s solid, underlying character is merciful, and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107303,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:12","title_en":"Study Note: Ieremia 3:12","content_ro":"<p><strong>3:12<\/strong> In this decree, the Lord calls the survivors of the <em>faithless<\/em> Israel of a century before to <em>come home<\/em>. God’s solid, underlying character is <em>merciful<\/em><em>,<\/em> and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).<\/p>","content_en":"<p><strong>3:12<\/strong> In this decree, the Lord calls the survivors of the <em>faithless<\/em> Israel of a century before to <em>come home<\/em>. God’s solid, underlying character is <em>merciful<\/em><em>,<\/em> and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).<\/p>","summary_ro":"3:12 In this decree, the Lord calls the survivors of the faithless Israel of a century before to come home. God’s solid, underlying character is merciful, and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).","summary_en":"3:12 In this decree, the Lord calls the survivors of the faithless Israel of a century before to come home. God’s solid, underlying character is merciful, and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134929,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:12","title_en":"Study Note: Ieremia 3:12","content_ro":"<p><strong>3:12<\/strong> In this decree, the Lord calls the survivors of the <em>faithless<\/em> Israel of a century before to <em>come home<\/em>. God’s solid, underlying character is <em>merciful<\/em><em>,<\/em> and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).<\/p>","content_en":"<p><strong>3:12<\/strong> In this decree, the Lord calls the survivors of the <em>faithless<\/em> Israel of a century before to <em>come home<\/em>. God’s solid, underlying character is <em>merciful<\/em><em>,<\/em> and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).<\/p>","summary_ro":"3:12 In this decree, the Lord calls the survivors of the faithless Israel of a century before to come home. God’s solid, underlying character is merciful, and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).","summary_en":"3:12 In this decree, the Lord calls the survivors of the faithless Israel of a century before to come home. God’s solid, underlying character is merciful, and he desires to extend salvation and restoration (12:15; 31:20; 33:26; 2 Kgs 17:6; Ps 86:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59780,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64214,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Choice of Life or Death","title_en":"The Choice of Life or Death","content_ro":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","content_en":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","summary_ro":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","summary_en":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87406,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91840,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Choice of Life or Death","title_en":"The Choice of Life or Death","content_ro":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","content_en":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","summary_ro":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","summary_en":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115032,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119466,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Choice of Life or Death","title_en":"The Choice of Life or Death","content_ro":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","content_en":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","summary_ro":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","summary_en":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142658,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147092,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Choice of Life or Death","title_en":"The Choice of Life or Death","content_ro":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","content_en":"<h3>The Choice of Life or Death<\/h3>\n<p>In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people.<\/p>\n<p>The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your choice of life or death” (Jer 21:8). The prophet warned King Zedekiah and his people to submit to the Lord’s instruction. If they did, they would live; if not, they would die. Earlier in Jeremiah’s ministry, the Lord confronted the people of Judah with an opportunity to change and come home to him (3:12–4:4). If they rejected idol worship, admitted their guilt, and confessed that they were rebels, God would cleanse their minds and hearts, and they could live peacefully in the land. However, the people scornfully rejected this offer again and again (7:5-7; 18:8-11; 23:22; 26:13; 27:12-13; 29:32; 35:15; 36:3-7; 44:5). So the Lord repeatedly warned them that if they rejected the path of life, they would experience judgment.<\/p>\n<p>In Jeremiah’s day, only a few chose life; the majority rebelled and experienced death. In the end, the people led by Zedekiah ignored the Lord, defied the Babylonian army, and indeed suffered judgment. They intentionally rejected the gift of life.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 11:26-29; 30:15-20; Prov 9:1-18; 11:19; 18:21; Isa 1:19-20; Jer 3:12-15; 4:3-4; 7:5-7; 18:7-11; 21:8-9; 23:22; 26:13; 27:12-18; 35:15; 36:3-7; 44:5; Ezek 18:23-24; Rom 6:23; 8:6; Rev 2:10<\/p>","summary_ro":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","summary_en":"The Choice of Life or Death In Moses’ instructions to the Israelites when they were on the cusp of entering the Promised Land, the people were presented with a choice: Obey the covenant—life as God designed it—and live, or refuse to obey the Creator’s design and die (Deut 30:19). This choice—and its ramifications—resounded throughout God’s covenant dealings with his people. The specific terminology of Deuteronomy 30 resurfaces in Jeremiah, in the context of the Babylonian invasion: “Take your...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":52052,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:13","title_en":"Study Note: Ieremia 3:13","content_ro":"<p><strong>3:13<\/strong> <em>acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen:<\/em> Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).<\/p>","content_en":"<p><strong>3:13<\/strong> <em>acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen:<\/em> Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).<\/p>","summary_ro":"3:13 acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen: Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).","summary_en":"3:13 acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen: Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79678,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:13","title_en":"Study Note: Ieremia 3:13","content_ro":"<p><strong>3:13<\/strong> <em>acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen:<\/em> Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).<\/p>","content_en":"<p><strong>3:13<\/strong> <em>acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen:<\/em> Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).<\/p>","summary_ro":"3:13 acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen: Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).","summary_en":"3:13 acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen: Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107304,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:13","title_en":"Study Note: Ieremia 3:13","content_ro":"<p><strong>3:13<\/strong> <em>acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen:<\/em> Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).<\/p>","content_en":"<p><strong>3:13<\/strong> <em>acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen:<\/em> Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).<\/p>","summary_ro":"3:13 acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen: Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).","summary_en":"3:13 acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen: Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134930,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:13","title_en":"Study Note: Ieremia 3:13","content_ro":"<p><strong>3:13<\/strong> <em>acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen:<\/em> Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).<\/p>","content_en":"<p><strong>3:13<\/strong> <em>acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen:<\/em> Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).<\/p>","summary_ro":"3:13 acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen: Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).","summary_en":"3:13 acknowledge your guilt . . . Admit that you rebelled . . . Confess that you refused to listen: Through these three elements of repentance, the people could demonstrate their willingness to receive the Lord’s salvation and restoration (Lev 26:40; Deut 30:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":52053,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:14","title_en":"Study Note: Ieremia 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Return home:<\/em> The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as <em>wayward children<\/em>. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • <em>to the land of Israel:<\/em> Hebrew <em>to Zion<\/em>.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Return home:<\/em> The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as <em>wayward children<\/em>. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • <em>to the land of Israel:<\/em> Hebrew <em>to Zion<\/em>.<\/p>","summary_ro":"3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.","summary_en":"3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79679,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:14","title_en":"Study Note: Ieremia 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Return home:<\/em> The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as <em>wayward children<\/em>. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • <em>to the land of Israel:<\/em> Hebrew <em>to Zion<\/em>.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Return home:<\/em> The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as <em>wayward children<\/em>. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • <em>to the land of Israel:<\/em> Hebrew <em>to Zion<\/em>.<\/p>","summary_ro":"3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.","summary_en":"3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107305,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:14","title_en":"Study Note: Ieremia 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Return home:<\/em> The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as <em>wayward children<\/em>. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • <em>to the land of Israel:<\/em> Hebrew <em>to Zion<\/em>.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Return home:<\/em> The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as <em>wayward children<\/em>. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • <em>to the land of Israel:<\/em> Hebrew <em>to Zion<\/em>.<\/p>","summary_ro":"3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.","summary_en":"3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134931,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:14","title_en":"Study Note: Ieremia 3:14","content_ro":"<p><strong>3:14<\/strong> <em>Return home:<\/em> The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as <em>wayward children<\/em>. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • <em>to the land of Israel:<\/em> Hebrew <em>to Zion<\/em>.<\/p>","content_en":"<p><strong>3:14<\/strong> <em>Return home:<\/em> The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as <em>wayward children<\/em>. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • <em>to the land of Israel:<\/em> Hebrew <em>to Zion<\/em>.<\/p>","summary_ro":"3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.","summary_en":"3:14 Return home: The Lord had spoken to all Israel as a husband to an adulterous wife, but now he refers to Israel as wayward children. The Lord would bring selected exiles back to the Promised Land (31:6, 32; Hos 2:19-20; Rom 11:5). • to the land of Israel: Hebrew to Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":34994,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shepherd","title_en":"Shepherd","content_ro":"<h3>SHEPHERD<\/h3>\n<p>One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4).<\/p>\n<p>The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:20). The analogy of the shepherd and the flock finds rich expression in Psalm 23, Ezekiel 34, and John 10. God was the Shepherd of Israel (Gn 49:24; Pss 23:1; 80:1; Is 40:11). When unfaithful shepherds failed Israel, God intervened and appointed his servant David as a faithful shepherd over them (Ez 34:11-16, 23-24).<\/p>\n<p>The NT imagery comes from an OT and Palestinian background. In the Jewish economy, the shepherd who tended a flock of sheep or goats held a responsible position. Great flocks had to be moved from place to place, and it was necessary that they be guarded from wild animals and robbers. Because of the fundamental role of shepherding in the ancient world, the word “shepherd” became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This imagery formed the background for the OT, where the same usage is found. God is pictured as the shepherd of Israel, concerned for every aspect of his people’s welfare. Rulers and leaders of the people are often referred to as shepherds (Nm 27:17; 1 Kgs 22:17; Jer 10:21; 12:10; 22:22; 23:1-2).<\/p>\n<p>By the time of Jeremiah, “shepherd” began to be used as a title for the coming Messiah. God himself would provide for his flock (Jer 23:3; 31:10; Ez 34:11-22) and promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). He explicitly promised that he would be their God and would set the messianic Son of David as shepherd over them (Ez 34:23-24). In the NT Jesus referred to himself as the promised messianic Shepherd (Mt 10:16; 25:32; Mk 14:27; Jn 10:1-30; cf. Heb 13:20; 1 Pt 2:25). Ephesians 4:11 speaks of leaders of the church as shepherds or pastors, and this usage continued in the early church and down until the present day. Paul said they are special people given to the church by God to care for God’s people as a shepherd does his sheep, leading and teaching them in the ways of God. Peter also spoke of the leaders as shepherds; he encouraged them to remain faithful shepherds until the time that the Chief Shepherd, Jesus Christ, appeared (1 Pt 5:1-4).<\/p>","content_en":"<h3>SHEPHERD<\/h3>\n<p>One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4).<\/p>\n<p>The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:20). The analogy of the shepherd and the flock finds rich expression in Psalm 23, Ezekiel 34, and John 10. God was the Shepherd of Israel (Gn 49:24; Pss 23:1; 80:1; Is 40:11). When unfaithful shepherds failed Israel, God intervened and appointed his servant David as a faithful shepherd over them (Ez 34:11-16, 23-24).<\/p>\n<p>The NT imagery comes from an OT and Palestinian background. In the Jewish economy, the shepherd who tended a flock of sheep or goats held a responsible position. Great flocks had to be moved from place to place, and it was necessary that they be guarded from wild animals and robbers. Because of the fundamental role of shepherding in the ancient world, the word “shepherd” became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This imagery formed the background for the OT, where the same usage is found. God is pictured as the shepherd of Israel, concerned for every aspect of his people’s welfare. Rulers and leaders of the people are often referred to as shepherds (Nm 27:17; 1 Kgs 22:17; Jer 10:21; 12:10; 22:22; 23:1-2).<\/p>\n<p>By the time of Jeremiah, “shepherd” began to be used as a title for the coming Messiah. God himself would provide for his flock (Jer 23:3; 31:10; Ez 34:11-22) and promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). He explicitly promised that he would be their God and would set the messianic Son of David as shepherd over them (Ez 34:23-24). In the NT Jesus referred to himself as the promised messianic Shepherd (Mt 10:16; 25:32; Mk 14:27; Jn 10:1-30; cf. Heb 13:20; 1 Pt 2:25). Ephesians 4:11 speaks of leaders of the church as shepherds or pastors, and this usage continued in the early church and down until the present day. Paul said they are special people given to the church by God to care for God’s people as a shepherd does his sheep, leading and teaching them in the ways of God. Peter also spoke of the leaders as shepherds; he encouraged them to remain faithful shepherds until the time that the Chief Shepherd, Jesus Christ, appeared (1 Pt 5:1-4).<\/p>","summary_ro":"SHEPHERD One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4). The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:...","summary_en":"SHEPHERD One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4). The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52054,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:15","title_en":"Study Note: Ieremia 3:15","content_ro":"<p><strong>3:15<\/strong> If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (<em>shepherds<\/em>) who would <em>guide<\/em> them <em>with knowledge and understanding<\/em> (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).<\/p>","content_en":"<p><strong>3:15<\/strong> If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (<em>shepherds<\/em>) who would <em>guide<\/em> them <em>with knowledge and understanding<\/em> (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).<\/p>","summary_ro":"3:15 If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (shepherds) who would guide them with knowledge and understanding (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).","summary_en":"3:15 If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (shepherds) who would guide them with knowledge and understanding (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79680,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:15","title_en":"Study Note: Ieremia 3:15","content_ro":"<p><strong>3:15<\/strong> If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (<em>shepherds<\/em>) who would <em>guide<\/em> them <em>with knowledge and understanding<\/em> (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).<\/p>","content_en":"<p><strong>3:15<\/strong> If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (<em>shepherds<\/em>) who would <em>guide<\/em> them <em>with knowledge and understanding<\/em> (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).<\/p>","summary_ro":"3:15 If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (shepherds) who would guide them with knowledge and understanding (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).","summary_en":"3:15 If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (shepherds) who would guide them with knowledge and understanding (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107306,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:15","title_en":"Study Note: Ieremia 3:15","content_ro":"<p><strong>3:15<\/strong> If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (<em>shepherds<\/em>) who would <em>guide<\/em> them <em>with knowledge and understanding<\/em> (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).<\/p>","content_en":"<p><strong>3:15<\/strong> If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (<em>shepherds<\/em>) who would <em>guide<\/em> them <em>with knowledge and understanding<\/em> (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).<\/p>","summary_ro":"3:15 If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (shepherds) who would guide them with knowledge and understanding (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).","summary_en":"3:15 If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (shepherds) who would guide them with knowledge and understanding (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134932,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:15","title_en":"Study Note: Ieremia 3:15","content_ro":"<p><strong>3:15<\/strong> If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (<em>shepherds<\/em>) who would <em>guide<\/em> them <em>with knowledge and understanding<\/em> (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).<\/p>","content_en":"<p><strong>3:15<\/strong> If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (<em>shepherds<\/em>) who would <em>guide<\/em> them <em>with knowledge and understanding<\/em> (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).<\/p>","summary_ro":"3:15 If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (shepherds) who would guide them with knowledge and understanding (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).","summary_en":"3:15 If the people of Israel repented, the Lord wanted to give them more than just the land. He also promised to provide leaders (shepherds) who would guide them with knowledge and understanding (23:4, 31; Ezek 34:11; Acts 20:28; Eph 4:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62734,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90360,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117986,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145612,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":19071,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Jeremiah","title_en":"Book of Jeremiah","content_ro":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\n<p>OT prophetic book, second in the canonical order of the Prophets.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• The Book of Jeremiah and the Septuagint<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Teaching<\/p>\n<p>• Outline and Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the first and third person, and even the second person, in the same context. For example, 32:6-7 reads: “Jeremiah said [third person], ‘The word of the <span>Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (<span>rsv<\/span>).<\/p>\n<p>The problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 <span>BC<\/span>. Evil-merodoch released Jehoiachin (52:31) about 95 years later. Jeremiah 52:33 summarizes the continuation of events beyond this time. The problem of location also argues against Jeremian authorship, for Jeremiah took up residence in Egypt (43:6-7) while Jehoiachin dwelt in Babylon. Note also that Jeremiah concludes his writing with chapter 51, making chapter 52 a true editorial appendix. Since chapter 52 parallels 2 Kings 24:18–25:30, it may be that other portions of Jeremiah that parallel sections of 2 Kings may have been written by someone other than Jeremiah.<\/p>\n<p>The following table shows such portions and includes harmonic passages in 2 Chronicles. The first column shows historical (chronological) sequence. The last column provides a brief condensation of content.<\/p>\n<p>Baruch served as the secretary for Jeremiah. The relationship between the two men apparently lasted many years; the prophet gave a word of encouragement as he blessed his helper (45:5). According to the custom of the people, it would have been legitimate for the scribe to write some of the prophet’s messages in his own words. This would not deny inspiration.<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>That Jeremiah lived and actually wrote the major part of the book bearing his name is authenticated by numerous references in both biblical and nonbiblical sources (e.g., Dn 9; Ecclus 49; Josephus’s <em>Antiquities<\/em> 10; Talmud: <em>Baba Bathra<\/em>). The veracity of the historical sections of Jeremiah have abundant confirmation in contemporary biblical books and in the secular histories preserved in Babylon, Egypt, and Persia.<\/p>\n<p>Higher critics sought to discredit the portions of Jeremiah that were omitted by the Septuagint, or to credit passages to a later writer because of style differences (e.g., chs 30–33) or spelling differences (as found in chs 27–29) or linguistic problems (as in 10:11, written in Aramaic, but this may be a gloss). Another reason for discrediting Jeremiah’s authorship is that critics dated some prophecies later than indicated in the context. This results from their requiring that predictive writing follow the record of its fulfillment. None of these reasons is sufficient cause for doubting authenticity. The Hebrew text deserves priority over the Septuagint. Aramaic contact with the Jews became commonplace during this period (cf. Ezr 4–7; Dn 2–7) and therefore explains the presence of Aramaic. Different styles may be expected from the same writer due to differing circumstances and differing purposes. Baruch may have been inspired to write parts of this book and\/or edited what Jeremiah wrote. Prediction preceding fulfillment presents no problem for believers.<\/p>\n\n<p class=\"h2\" id=\"TheBookofJeremiahandtheSeptuagint\">The Book of Jeremiah and the Septuagint<\/p>\n<p>The special problems of the Septuagint translation of Jeremiah demand attention. The Septuagint translators evidently made an inaccurate translation. About 2,300 Hebrew words are omitted from the Septuagint. After chapter 23, the mistranslation, omissions, and mixed chronological order indicate confusion. However, the Dead Sea Scrolls display texts with both the Hebrew and the Septuagint order, indicating the antiquity of both editions. Both have suffered corruption at the hands of scribes and the ravages of the ages. The Septuagint evidently veers much further from the original, yet it has invaluable clues to help suggest answers to some textual problems. The most evident major shift in the Septuagint consists of the removal of chapters 46–51 of the Hebrew order, and the placement of them in the spot from which 25:13b-14 was removed. These chapters are renumbered 26–31 but are mixed and changed considerably from the order of the Hebrew Masoretic Text.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>This is fully discussed in the previous entry. <em>See<\/em> Jeremiah (Person) #1.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The chronological sequence of the messages of Jeremiah constitutes a major problem that cannot be wholly solved. Nonetheless, the book was written during Jeremiah’s ministry (c. 627–586 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>After beginning his ministry in Anathoth, Jeremiah moved to Jerusalem, where he remained until he was forced to join the disobedient refugees who arrived in Egypt about 584 <span>BC<\/span>. Until the deportation of Jehoiachin (597 <span>BC<\/span>), Jeremiah addressed his messages to the king and the people residing in Judah. Later messages addressed the same group, plus the captives in Babylon (e.g., ch 29). After the departure to Egypt, he addressed Jews in that land.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Part of God’s commission to Jeremiah stated the purpose of Jeremiah’s ministry: “Today I appoint you to stand up against nations and kingdoms. You are to uproot some and tear them down, to destroy and overthrow them. You are to build others up and plant them” (1:10, <span>nlt<\/span>). The first four parts of the commission required that Jeremiah, appointed as a “chief governor” over nations, should wreck the existing religious and social structures by his preaching against moral and spiritual sin. Doubtless, the physical destruction caused by the Egyptians, Assyrians, and Babylonians was the accoutrement for the truth uttered by the prophet. Jeremiah is consistent in his blasts at moral and religious wickedness, his call to submit to the punishment that God gives through Babylon, and his assurance that such submission will lead to blessing. When Zedekiah asks advice (38:14), we know what Jeremiah will say. When the captains of the refugees ask if they should go to Egypt, we already know the answer (42:3). We may also anticipate the obdurate rejection of God’s message on the part of the inquiring people, who apparently want to know God’s will but have no desire to obey it.<\/p>\n<p>Nevertheless, part of Jeremiah’s purpose focuses on the most distant future when the new covenant will supplant the old (31:31-37), and a transformed people bent on obedience rather than sin will receive God’s promised kingdom.<\/p>\n<p class=\"h2\" id=\"Teaching\">Teaching<\/p>\n<p>National sin brings national punishment. No truth blazes so clearly as this. Gentiles as well as Jews stand under the same judgment, for God is not the God of Israel only.<\/p>\n<p>Individuals are not overlooked in divine judgments on nations. God sets before each the way of life and the way of death (21:8) and appeals to each to choose life (27:13).<\/p>\n<p>Jeremiah illustrates human depravity by questioning if people can change their skin color or leopards their spots (13:23). The depths of depravity reach beyond man’s ability to measure (17:9-10). People even love falsehood (5:30-31). Yet God promises to transform willing subjects who call on him (33:3) by giving them a “new heart” (24:7; 32:38-41) as the climatic provision of the new covenant (31:33-35). The Messiah, who accomplishes the saving work, is called the Lord our Righteousness, the King, the righteous Branch, the Branch of David (23:5-6; 33:15-16).<\/p>\n<p>A future nation will be made up of individuals who accept this salvation. Passing through the night of tribulation as of travail (30:6-7), the Jews will understand the true identity of their Messiah, will believe and receive him with repentant sorrow, will be cleansed (33:8), and will be regathered from all countries (32:37) by the omnipotent God (v 27).<\/p>\n<p class=\"h2\" id=\"OutlineandContent\">Outline and Content<\/p>\n<p>Though many see no logical order, a careful reading of Jeremiah will reveal a grouping on the basis of content, as suggested by the following outline:<\/p>\n<li> I. Introduction (1)<\/li>\n<li> II. Oracles against the Jews (2–25)<\/li>\n<li>III. History—Signs and Sufferings of Jeremiah before the Siege (26–29)<\/li>\n<li> IV. The Book of Hope written during the Siege (30–33)<\/li>\n<li> V. History—Signs and Sufferings of Jeremiah after the Siege (34–45)<\/li>\n<li> VI. Oracles against the Nations (46–51)<\/li>\n<li>VII. Conclusion (52)<\/li>\n<p>The prophet opens his ministry with a series of utterances against the sins of Jerusalem (2:1–3:5), followed by similar messages (through ch 4), concluding with words of judgment (chs 5–6). The message in the temple gate (chs 7–10) leads into the proclamation against covenant breakers (chs 11–13). The lamentation over the drought (ch 14) and subsequent miseries (ch 15) compares with many similar expressions of grief. Jeremiah did not differ from other prophets in his use of object lessons. The rotted linen waistband (ch 13), the broken jug (ch 19), figs (ch 24), and ox yoke (chs 27–28) may be supplemented by human object lessons (ch 35), and even the prophet himself, whose celibacy (16:1-4), resistance to sympathetic consolation (16:5-7), and withdrawal from feasts (16:8-9) all served to illustrate and confirm his message.<\/p>\n<p>Places where Jeremiah proclaimed his messages helped bear home his point. He stood in the public gate, where kings came and went, to proclaim that judgment (fire) would come through the gate (17:19, 27; 39:3). Then he went to the potter’s house (ch 18), and then to Hinnom or Topath, which would be called the Valley of Slaughter (ch 19).<\/p>\n<p>The persecution suffered by Jeremiah first hinted at (1:8), then predicted (v 19), expresses its venom privately from his home village (11:19-23). The prophet’s kindred join the opposition (12:6). Public opposition brings beatings and the stocks (20:2-3). Jeremiah prefers to keep silent rather than to speak and suffer (v 9), but he cannot withhold the word that is as fire in his bones. The result: all his familiars reproached, derided, terrorized, and denounced him, then sought his death (vv 7-18). Jeremiah escaped death at the hands of priests, prophets, and people only because he had a few faithful friends (26:8-24). When his prophecies began to materialize, hatred mounted. He was beaten and put into a dungeon for many days (37:14-17) on a false charge. Temporary relief at the guardhouse (v 21) lasted only a few days. Officials clamored again for his death (38:4) and put him into a cistern, where he sank in the mire (v 6). His rescue (v 10) preserved his life, but his imprisonment at the guardhouse continued (v 28). His writings were cut up and burned (36:23); his words were denied and rejected (43:1-7; 44:16).<\/p>\n<p>The “Book of Hope“ (chs 30–33) does contain some words of judgment (32:28-35), and other sections of the prophecy have a few bright spots (3:11-18; 16:14-16; 23:2-8; 29:10-14), but in a volume otherwise dark, these four chapters bring pleasant relief. The climax of hope, as indicated also in the longest NT quotation from Jeremiah (see Heb 8:8-12), predicts a new covenant (31:31-40). Other prophecies also describe the end of the Mosaic law and sacrament (e.g., 3:16), and the new covenant (32:40; 33:19-26).<\/p>\n<p>Little is known of Jeremiah’s activity or messages from c. 594–589 <span>BC<\/span>. Zedekiah’s counselors made clandestine plans for throwing off Babylon’s yoke by alliances with neighbor nations. A traitor may have reported the conspiracy to Babylon (perhaps Edom). After Babylon attacked, Zedekiah sought a hopeful report from Jeremiah but did not get it.<\/p>\n<p>The Recabite faithfulness to the Nazarite vow (ch 35) dates to the days of Jehoiakim but as an object lesson fits the siege context. Recabites received a human command that they obeyed; Jews received a divine command that they rejected. Recabites will be blessed (35:18-19); Judah, judged (vv 15-17). The reading of the scroll to Jehoiakim and his scornful rejection of it (ch 36) illustrates the prophetic assertion (35:15) that destruction follows the rejection of God’s message given through the prophets.<\/p>\n<p>The siege comes into focus in chapter 37 with another inquiry from Zedekiah (the nonchronological chs 35–36 serve as an illustrative parenthesis). Jeremiah 37:11 moves forward to the time of the lifting of the siege of 589 <span>BC<\/span> when Nebuchadnezzar drove Pharaoh Hophra’s army back to Egypt. During the reprieve, Jeremiah sought to attend a meeting of relatives to settle family matters at or near Anathoth. Perhaps the trip involved initiating the purchase that would be made two years later (32:6-15). However, as he was leaving the city, he was arrested for desertion to the Babylonians and jailed in a dungeon cell until Zedekiah granted him privileged prisoner status.<\/p>\n<p>The king’s officers had ample cause for the accusation of sedition: Jeremiah had encouraged desertion (21:9; 38:2). Traitors deserved death, and this was their verdict against Jeremiah (38:4-5). The violence of the time encouraged the officers to select a cruel method of execution: let Jeremiah starve and bury himself in the mire at the bottom of an abandoned cistern. A sympathetic Ethiopian, Ebed-melech, made the rescue. Immediately, the unadulterated prophecies of judgment came forth again from Jeremiah’s lips, including a message to the king that reflected Jeremiah’s own recent experience: “[Your friends] have betrayed and misled you. When your feet sank in the mud, they left you to your fate” (38:22, <span>nlt<\/span>).<\/p>\n<p>Jeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 <span>BC<\/span> to the flight into Egypt, including the liberation of Jeremiah (ch 39), appointment and assassination of Gedaliah (chs 40–41), a warning from God against going to Egypt (ch 42), and the obdurate disobedience of the people (43:1-7).<\/p>\n<p>The latest writings of Jeremiah are found in chapter 44. The audience consisted of idolatrous Jews (44:4-6) gathered from various parts of Egypt as far as Aswan (Pathros). Jeremiah repeated the appeal of former prophets to reject false gods in favor of Jehovah, but to no avail (44:15-16).<\/p>\n<p>The message to Baruch (ch 45), written about 605 <span>BC<\/span>, is placed here to round out the main part of the book, which begins with the commission to “break down” and “pluck up” (1:10) and concludes with the same Hebrew words (45:4). If Baruch had ambition to obtain status in the Judean court like his brother Seraiah (51:59), he was advised that it would be useless because disaster would come, as the preceding chapters indicate.<\/p>\n<p>The oracles against the nations (46–51), introduced by a title superscription (46:1), constitute a distinct stylistic division similar to Isaiah 13–23, Ezekiel 25–32, and Amos 1:3–2:16.<\/p>\n<p>Some of the prophecies against foreign nations in Jeremiah carry dates that show that they were written at different points during his ministry but were collected together for the book.<\/p>\n<p>The prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 <span>BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 <span>BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 <span>BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 <span>BC<\/span>, when Babylon took advantage of the weakness of Egypt to occupy it. At that time Nebuchadnezzar set up his judgment throne as predicted (43:10) and meted out death sentences to all rebels, including those Jews who might have been implicated in anti-Babylonian conspiracies. The conclusion of the Egypt oracle repeats part of the Book of Hope (46:27-28, cf. 30:10-11).<\/p>\n<p>Messages against Edom, Arabia, Phoenician cities, and Ammon generally condemn pride, cruelty, and idolatry. The oracle against Elam is unique. No other prophet speaks judgment against this people, whose dwelling east of Babylon meant rare contact with Judah. Jeremiah predicted that Elam would be doomed, then restored. Ezekiel counts Elamites among the inhabitants of Sheol (Ez 32:24).<\/p>\n<p>The final judgment indicates the unbiased attitude of the prophet. His messages placed him in an advantageous position with the Babylonians, who treated him with respect and kindness, in contrast to their cruelty to other Jews. But when God spoke against Babylon, Jeremiah uttered God’s words without respect to his own comfort, just as he had spoken against Egypt when silence would have been logical for self-preservation.<\/p>\n<p>Chapter 51 concludes “the words of Jeremiah.”<\/p>\n<p>Chapter 52 repeats historical facts previously stated prophetically by Jeremiah, and partially recorded also as history in chapter 39 (cf. 2 Kgs 25 and 2 Chr 36). The editor of Jeremiah evidently desired to climax the book with a historical confirmation of Jeremiah’s prophecy, but he included facts beyond those contained elsewhere.<\/p>\n<p><em>See also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","summary_en":"JEREMIAH, Book of OT prophetic book, second in the canonical order of the Prophets. Preview • Author • Authenticity • The Book of Jeremiah and the Septuagint • Background • Date • Origin and Destination • Purpose • Teaching • Outline and Content Author Few doubt that the prophet from Anathoth wrote the book of Jeremiah, yet questions persist concerning some parts, particularly chapter 52. The use of the third person cannot be used to discredit Jeremiah’s authorship, for Jeremiah used the firs...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25773,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mind","title_en":"Mind","content_ro":"<h3>MIND<\/h3>\n<p>One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans.<\/p>\n<p>Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as the context dictates. Thus, precise distinctions among these terms are hard to define. A person is a soul, having a spirit and a heart. Any of these terms may represent the mind. This means that the widely held distinction between the mind as the seat of thinking and the heart as the seat of feeling is alien to the meanings these terms carry in the OT.<\/p>\n<p>While the “mind” denotes a person’s thoughts, the prominent idea of “mind” in the OT is that it denotes the heart (1 Sm 2:35; Ez 11:5; 20:32). The heart is often intended to include the entire inner person and thus often relates especially to the mind. In these instances it relates primarily to the functions of will and memory (Is 46:8; 65:17; Jer 3:16).<\/p>\n<p>The basic patterns of Hebrew reasoning continue in the Gospel accounts. The conception of mind appears quite rarely. When used, it is mostly in connection with the heart—for example, the imaginations of the heart (Lk 1:51). The only other occurrences of the word “mind” come in the statement of the great commandment: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind” (cf. Mt 22:37; Mk 12:30; Lk 10:27). The Gospel writers are unanimous in their agreement that Jesus added “with all your mind” to Deuteronomy 6:5. In Mark, however, the questioner repeats the command of Jesus but with a word for “understanding” in place of the word for “mind” (Mk 12:33).<\/p>\n<p>With the writings of Paul, one moves into the Greek world. Paul understood the mind as distinct from the spirit of man. It possesses the ability to understand and to reason (1 Cor 14:14-19); it is the seat of intelligence. In other places, “mind” is used in a broader sense that includes the entire mental and moral process or state of being of a human (Rom 12:2; Eph 4:23). A human’s actions flow from the inclinations of his or her mind. Whether a person is good or evil depends on the state of the mind.<\/p>\n<p>The state of a person depends upon what or who controls the mind. Romans 8:6-7 speaks of a person’s mind being controlled either by the flesh or by the Spirit. The person whose mind is controlled by the flesh is evil. The mind controlled by the Spirit leads to good. Other passages refer to the inclination of a person’s mind being controlled by the god of this world (2 Cor 4:4). People whose minds are controlled by the “god of this world” will have their minds darkened and will not be able to understand the world as it really is (3:14). It is as a veil over one’s understanding. But the Lord can open people’s minds. For example, Jesus opened the minds of the disciples who walked the Emmaus road with him so that they might understand the Scriptures (Lk 24:45).<\/p>\n<p>For Paul, the action of conversion is considered to be a “renewing of the mind” (Rom 12:2; Eph 4:23). In both cases, the process is one whereby God takes control of the mind of a person through the Holy Spirit and leads the thoughts of that person into proper channels. Thus, the renewed person is given power to make proper value judgments. Such people have new minds with which to make spiritual discernments (1 Cor 2:15-16).<\/p>\n<p><em>See also<\/em> Man; Heart; Soul.<\/p>","content_en":"<h3>MIND<\/h3>\n<p>One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans.<\/p>\n<p>Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as the context dictates. Thus, precise distinctions among these terms are hard to define. A person is a soul, having a spirit and a heart. Any of these terms may represent the mind. This means that the widely held distinction between the mind as the seat of thinking and the heart as the seat of feeling is alien to the meanings these terms carry in the OT.<\/p>\n<p>While the “mind” denotes a person’s thoughts, the prominent idea of “mind” in the OT is that it denotes the heart (1 Sm 2:35; Ez 11:5; 20:32). The heart is often intended to include the entire inner person and thus often relates especially to the mind. In these instances it relates primarily to the functions of will and memory (Is 46:8; 65:17; Jer 3:16).<\/p>\n<p>The basic patterns of Hebrew reasoning continue in the Gospel accounts. The conception of mind appears quite rarely. When used, it is mostly in connection with the heart—for example, the imaginations of the heart (Lk 1:51). The only other occurrences of the word “mind” come in the statement of the great commandment: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind” (cf. Mt 22:37; Mk 12:30; Lk 10:27). The Gospel writers are unanimous in their agreement that Jesus added “with all your mind” to Deuteronomy 6:5. In Mark, however, the questioner repeats the command of Jesus but with a word for “understanding” in place of the word for “mind” (Mk 12:33).<\/p>\n<p>With the writings of Paul, one moves into the Greek world. Paul understood the mind as distinct from the spirit of man. It possesses the ability to understand and to reason (1 Cor 14:14-19); it is the seat of intelligence. In other places, “mind” is used in a broader sense that includes the entire mental and moral process or state of being of a human (Rom 12:2; Eph 4:23). A human’s actions flow from the inclinations of his or her mind. Whether a person is good or evil depends on the state of the mind.<\/p>\n<p>The state of a person depends upon what or who controls the mind. Romans 8:6-7 speaks of a person’s mind being controlled either by the flesh or by the Spirit. The person whose mind is controlled by the flesh is evil. The mind controlled by the Spirit leads to good. Other passages refer to the inclination of a person’s mind being controlled by the god of this world (2 Cor 4:4). People whose minds are controlled by the “god of this world” will have their minds darkened and will not be able to understand the world as it really is (3:14). It is as a veil over one’s understanding. But the Lord can open people’s minds. For example, Jesus opened the minds of the disciples who walked the Emmaus road with him so that they might understand the Scriptures (Lk 24:45).<\/p>\n<p>For Paul, the action of conversion is considered to be a “renewing of the mind” (Rom 12:2; Eph 4:23). In both cases, the process is one whereby God takes control of the mind of a person through the Holy Spirit and leads the thoughts of that person into proper channels. Thus, the renewed person is given power to make proper value judgments. Such people have new minds with which to make spiritual discernments (1 Cor 2:15-16).<\/p>\n<p><em>See also<\/em> Man; Heart; Soul.<\/p>","summary_ro":"MIND One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans. Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as th...","summary_en":"MIND One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans. Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as th...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52055,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:16","title_en":"Study Note: Ieremia 3:16","content_ro":"<p><strong>3:16<\/strong> When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would <em>once more<\/em> be <em>filled with people<\/em>. Its inhabitants would not dwell on the past or need the <em>Ark<\/em> to remind them of God’s presence (23:3; Isa 49:19; 65:17).<\/p>","content_en":"<p><strong>3:16<\/strong> When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would <em>once more<\/em> be <em>filled with people<\/em>. Its inhabitants would not dwell on the past or need the <em>Ark<\/em> to remind them of God’s presence (23:3; Isa 49:19; 65:17).<\/p>","summary_ro":"3:16 When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would once more be filled with people. Its inhabitants would not dwell on the past or need the Ark to remind them of God’s presence (23:3; Isa 49:19; 65:17).","summary_en":"3:16 When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would once more be filled with people. Its inhabitants would not dwell on the past or need the Ark to remind them of God’s presence (23:3; Isa 49:19; 65:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79681,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:16","title_en":"Study Note: Ieremia 3:16","content_ro":"<p><strong>3:16<\/strong> When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would <em>once more<\/em> be <em>filled with people<\/em>. Its inhabitants would not dwell on the past or need the <em>Ark<\/em> to remind them of God’s presence (23:3; Isa 49:19; 65:17).<\/p>","content_en":"<p><strong>3:16<\/strong> When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would <em>once more<\/em> be <em>filled with people<\/em>. Its inhabitants would not dwell on the past or need the <em>Ark<\/em> to remind them of God’s presence (23:3; Isa 49:19; 65:17).<\/p>","summary_ro":"3:16 When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would once more be filled with people. Its inhabitants would not dwell on the past or need the Ark to remind them of God’s presence (23:3; Isa 49:19; 65:17).","summary_en":"3:16 When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would once more be filled with people. Its inhabitants would not dwell on the past or need the Ark to remind them of God’s presence (23:3; Isa 49:19; 65:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107307,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:16","title_en":"Study Note: Ieremia 3:16","content_ro":"<p><strong>3:16<\/strong> When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would <em>once more<\/em> be <em>filled with people<\/em>. Its inhabitants would not dwell on the past or need the <em>Ark<\/em> to remind them of God’s presence (23:3; Isa 49:19; 65:17).<\/p>","content_en":"<p><strong>3:16<\/strong> When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would <em>once more<\/em> be <em>filled with people<\/em>. Its inhabitants would not dwell on the past or need the <em>Ark<\/em> to remind them of God’s presence (23:3; Isa 49:19; 65:17).<\/p>","summary_ro":"3:16 When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would once more be filled with people. Its inhabitants would not dwell on the past or need the Ark to remind them of God’s presence (23:3; Isa 49:19; 65:17).","summary_en":"3:16 When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would once more be filled with people. Its inhabitants would not dwell on the past or need the Ark to remind them of God’s presence (23:3; Isa 49:19; 65:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134933,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:16","title_en":"Study Note: Ieremia 3:16","content_ro":"<p><strong>3:16<\/strong> When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would <em>once more<\/em> be <em>filled with people<\/em>. Its inhabitants would not dwell on the past or need the <em>Ark<\/em> to remind them of God’s presence (23:3; Isa 49:19; 65:17).<\/p>","content_en":"<p><strong>3:16<\/strong> When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would <em>once more<\/em> be <em>filled with people<\/em>. Its inhabitants would not dwell on the past or need the <em>Ark<\/em> to remind them of God’s presence (23:3; Isa 49:19; 65:17).<\/p>","summary_ro":"3:16 When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would once more be filled with people. Its inhabitants would not dwell on the past or need the Ark to remind them of God’s presence (23:3; Isa 49:19; 65:17).","summary_en":"3:16 When Judah was decimated and Jerusalem was destroyed, the land was nearly empty of people. But in the future, the devastated land would once more be filled with people. Its inhabitants would not dwell on the past or need the Ark to remind them of God’s presence (23:3; Isa 49:19; 65:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61144,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Ark of the Covenant","title_en":"The Ark of the Covenant","content_ro":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88770,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Ark of the Covenant","title_en":"The Ark of the Covenant","content_ro":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116396,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Ark of the Covenant","title_en":"The Ark of the Covenant","content_ro":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144022,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Ark of the Covenant","title_en":"The Ark of the Covenant","content_ro":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","content_en":"<h3>The Ark of the Covenant<\/h3>\n<p>The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17).<\/p>\n<p>During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God would meet with his people there (see Exod 25:22). Throughout Israel’s history, the Ark served as a sign of God’s presence. It was carried before the people as they traveled (Num 10:33-36), and when it was brought to the Jordan River, the water stopped up so the Israelites could pass through on dry ground (Josh 3:4-6). The Ark was carried around Jericho before that city was invaded and was present during the siege of the Ammonite city of Rabbah during David’s time (2 Sam 11:1-11).<\/p>\n<p>The Philistines equated the Ark with Israel’s God (1 Sam 4:6-8). This is understandable because the Philistines brought images of their own gods into battle (2 Sam 5:21). The Israelites were not to use images of the divine, so they viewed the Ark as the Lord’s footstool and temporary residence rather than his image (see 1 Chr 28:2). However, the Israelites developed an idolatrous, pagan point of view. They treated the sacred symbol as a fetish and tried to manipulate God’s presence for their own benefit. They reasoned, “If the Ark is with us, then God’s presence and favor in battle will also be with us” (see 1 Sam 4:3). As their defeat that day showed (4:1-11), God cannot be manipulated—he is the ruler of his people, and he must be obeyed and trusted (cp. Josh 5:13-15).<\/p>\n<p>Eventually, King David moved the Ark to Jerusalem (2 Sam 6:1-17). When Solomon built the Temple, the Ark was placed in the Most Holy Place, and it continued to play a central role in Israelite worship (1 Kgs 8:1-11). After the early monarchical period, the Ark is not mentioned again. Presumably, it was destroyed by the Babylonians along with the Temple in 586 <span>BC<\/span>, though an apocryphal tradition claimed that the prophet Jeremiah had hidden the Ark at the time of the Exile (2 Macc 2:4-8). Regardless, the arrival of God’s presence through Jesus Christ and the all-sufficient nature of his sacrifice rendered the Ark unnecessary (see Heb 9:1–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 25:10-22; 40:20-21; Lev 16:2; Num 10:33-36; Deut 31:25-26; Josh 3:4-6; 6:6-13; Judg 20:26-28; 1 Sam 4:3-11; 5:1–7:2; 2 Sam 6:1-17; Jer 3:16-18<\/p>","summary_ro":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","summary_en":"The Ark of the Covenant The Ark of the Covenant was a wooden chest overlaid with gold, and it was placed within the Most Holy Place in the sanctuary. The Ark reminded Israel of God’s covenant with them; its contents included the tablets of the covenant (the Ten Commandments). On the Day of Atonement, the high priest would sprinkle blood on the Ark’s cover in order to purify the people (Lev 16:2-17). During Israel’s wilderness wanderings, the glory of God would appear over the Ark, and God wou...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":37270,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Throne","title_en":"Throne","content_ro":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","content_en":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","summary_ro":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","summary_en":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52056,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:17","title_en":"Study Note: Ieremia 3:17","content_ro":"<p><strong>3:17<\/strong> In the future, the city of <em>Jerusalem<\/em> would be a global center of worship called <em>The Throne of the<\/em> <span>Lord<\/span><em>,<\/em> and people from <em>nations<\/em> around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).<\/p>","content_en":"<p><strong>3:17<\/strong> In the future, the city of <em>Jerusalem<\/em> would be a global center of worship called <em>The Throne of the<\/em> <span>Lord<\/span><em>,<\/em> and people from <em>nations<\/em> around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).<\/p>","summary_ro":"3:17 In the future, the city of Jerusalem would be a global center of worship called The Throne of the Lord, and people from nations around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).","summary_en":"3:17 In the future, the city of Jerusalem would be a global center of worship called The Throne of the Lord, and people from nations around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79682,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:17","title_en":"Study Note: Ieremia 3:17","content_ro":"<p><strong>3:17<\/strong> In the future, the city of <em>Jerusalem<\/em> would be a global center of worship called <em>The Throne of the<\/em> <span>Lord<\/span><em>,<\/em> and people from <em>nations<\/em> around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).<\/p>","content_en":"<p><strong>3:17<\/strong> In the future, the city of <em>Jerusalem<\/em> would be a global center of worship called <em>The Throne of the<\/em> <span>Lord<\/span><em>,<\/em> and people from <em>nations<\/em> around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).<\/p>","summary_ro":"3:17 In the future, the city of Jerusalem would be a global center of worship called The Throne of the Lord, and people from nations around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).","summary_en":"3:17 In the future, the city of Jerusalem would be a global center of worship called The Throne of the Lord, and people from nations around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107308,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:17","title_en":"Study Note: Ieremia 3:17","content_ro":"<p><strong>3:17<\/strong> In the future, the city of <em>Jerusalem<\/em> would be a global center of worship called <em>The Throne of the<\/em> <span>Lord<\/span><em>,<\/em> and people from <em>nations<\/em> around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).<\/p>","content_en":"<p><strong>3:17<\/strong> In the future, the city of <em>Jerusalem<\/em> would be a global center of worship called <em>The Throne of the<\/em> <span>Lord<\/span><em>,<\/em> and people from <em>nations<\/em> around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).<\/p>","summary_ro":"3:17 In the future, the city of Jerusalem would be a global center of worship called The Throne of the Lord, and people from nations around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).","summary_en":"3:17 In the future, the city of Jerusalem would be a global center of worship called The Throne of the Lord, and people from nations around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134934,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:17","title_en":"Study Note: Ieremia 3:17","content_ro":"<p><strong>3:17<\/strong> In the future, the city of <em>Jerusalem<\/em> would be a global center of worship called <em>The Throne of the<\/em> <span>Lord<\/span><em>,<\/em> and people from <em>nations<\/em> around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).<\/p>","content_en":"<p><strong>3:17<\/strong> In the future, the city of <em>Jerusalem<\/em> would be a global center of worship called <em>The Throne of the<\/em> <span>Lord<\/span><em>,<\/em> and people from <em>nations<\/em> around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).<\/p>","summary_ro":"3:17 In the future, the city of Jerusalem would be a global center of worship called The Throne of the Lord, and people from nations around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).","summary_en":"3:17 In the future, the city of Jerusalem would be a global center of worship called The Throne of the Lord, and people from nations around the earth would renounce their rebellion (7:24; Deut 29:19; Isa 60:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":52057,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:18","title_en":"Study Note: Ieremia 3:18","content_ro":"<p><strong>3:18<\/strong> <em>Judah and Israel<\/em> would be among the people flowing to Jerusalem. The Lord would mercifully bring them <em>from exile<\/em> and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).<\/p>","content_en":"<p><strong>3:18<\/strong> <em>Judah and Israel<\/em> would be among the people flowing to Jerusalem. The Lord would mercifully bring them <em>from exile<\/em> and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).<\/p>","summary_ro":"3:18 Judah and Israel would be among the people flowing to Jerusalem. The Lord would mercifully bring them from exile and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).","summary_en":"3:18 Judah and Israel would be among the people flowing to Jerusalem. The Lord would mercifully bring them from exile and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79683,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:18","title_en":"Study Note: Ieremia 3:18","content_ro":"<p><strong>3:18<\/strong> <em>Judah and Israel<\/em> would be among the people flowing to Jerusalem. The Lord would mercifully bring them <em>from exile<\/em> and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).<\/p>","content_en":"<p><strong>3:18<\/strong> <em>Judah and Israel<\/em> would be among the people flowing to Jerusalem. The Lord would mercifully bring them <em>from exile<\/em> and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).<\/p>","summary_ro":"3:18 Judah and Israel would be among the people flowing to Jerusalem. The Lord would mercifully bring them from exile and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).","summary_en":"3:18 Judah and Israel would be among the people flowing to Jerusalem. The Lord would mercifully bring them from exile and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107309,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:18","title_en":"Study Note: Ieremia 3:18","content_ro":"<p><strong>3:18<\/strong> <em>Judah and Israel<\/em> would be among the people flowing to Jerusalem. The Lord would mercifully bring them <em>from exile<\/em> and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).<\/p>","content_en":"<p><strong>3:18<\/strong> <em>Judah and Israel<\/em> would be among the people flowing to Jerusalem. The Lord would mercifully bring them <em>from exile<\/em> and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).<\/p>","summary_ro":"3:18 Judah and Israel would be among the people flowing to Jerusalem. The Lord would mercifully bring them from exile and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).","summary_en":"3:18 Judah and Israel would be among the people flowing to Jerusalem. The Lord would mercifully bring them from exile and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134935,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:18","title_en":"Study Note: Ieremia 3:18","content_ro":"<p><strong>3:18<\/strong> <em>Judah and Israel<\/em> would be among the people flowing to Jerusalem. The Lord would mercifully bring them <em>from exile<\/em> and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).<\/p>","content_en":"<p><strong>3:18<\/strong> <em>Judah and Israel<\/em> would be among the people flowing to Jerusalem. The Lord would mercifully bring them <em>from exile<\/em> and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).<\/p>","summary_ro":"3:18 Judah and Israel would be among the people flowing to Jerusalem. The Lord would mercifully bring them from exile and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).","summary_en":"3:18 Judah and Israel would be among the people flowing to Jerusalem. The Lord would mercifully bring them from exile and once again settle them in the Promised Land (31:8; Isa 11:13; Ezek 37:16-22; Hos 1:11; Amos 9:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63139,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90765,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118391,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146017,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":4049,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beauty","title_en":"Beauty","content_ro":"<h3>BEAUTY<\/h3>\n<p>Harmonious combination of qualities pleasant to see. Archaeological materials indicate that the ancient Hebrews were concerned more with usefulness than with beauty. Hebrew pottery, for example, was generally more bulky than Canaanite pottery. Yet such artifacts do not mean that the Hebrews had no aesthetic appreciation.<\/p>\n<p>The OT speaks of God’s creation as beautiful (Gn 2:9; Jb 26:13; Ps 19:1-6; Sg 6:10). The land of Canaan is a “pleasant land” (Jer 3:19). Jerusalem is called “beautiful” (Is 52:1; Lam 2:15), as is one of its temple gates (Acts 3:2, 10). The Hebrews admired the wild grandeur of the Lebanon mountain range (Ps 104:16; Is 60:13). The Canaanite city of Tirzah (“beauty”), King Baasha’s capital in the northern kingdom (1 Kgs 15:33), was so named for its attractive location.<\/p>\n<p>Although the Hebrews did not exalt the human form as did the ancient Greeks, the OT does idealize physical attractiveness. A bride’s beauty is described eloquently by her bridegroom in love lyrics in Song of Songs 4:1-15; 6:4. Such praise of the bride may have been a traditional feature of Israelite weddings. Several women prominent in the OT are described as beautiful (Gn 29:17; 2 Sm 11:2; Est 2:7). But sensual beauty was secondary to industry, resourcefulness, and traditional piety in a woman (Prv 31:10-31). A number of men also were known for their physical attractiveness—for example, David (1 Sm 16:12) and Absalom (2 Sm 14:25). Cosmetics, jewelry, and other accessories were used as female beauty aids in OT times. The prophet Isaiah listed such items (Is 3:18-24), and Ezekiel mentioned cosmetic practices current in his day (Ez 16:10-13). Israelite worship was beautiful, too, with the high priest’s elaborate ceremonial robes designed for glory and beauty (Ex 28:2, 40).<\/p>\n<p>The concept of beauty is applied also to God in the OT. The Lord’s favor is called his “beauty” (Ps 90:17). Isaiah recorded God’s promise to give his people “beauty for ashes” (Is 61:3). The psalmist expressed a desire to spend time in the temple enjoying the Lord’s beauty, his “incomparable perfections” (Ps 27:4). Isaiah described God as a “diadem of beauty” to the faithful Israelite remnant (Is 28:5), and the Messiah was spoken of as a beautiful king (33:17). Thus in the OT the concept of beauty had a deeper meaning than simply physical attractiveness. It became a theological concept affirming God’s essential glory.<\/p>\n<p>The NT urges Christ’s followers to live lives that will “adorn” the teaching of the Savior, making it attractive to nonbelievers (Ti 2:10). Those who preach the gospel of Christ are spoken of as beautiful (Rom 10:15). The apostles Paul and Peter warned women against being satisfied with outward beauty (1 Tm 2:9-10), reminding them that beautiful character is the true adornment of godliness (1 Pt 3:3-5). The beauty of the believer’s final home in heaven is reflected in the description of the “new Jerusalem” as a bride and in the symbolism of treasured precious stones of antiquity (see Rv 21–22).<\/p>","content_en":"<h3>BEAUTY<\/h3>\n<p>Harmonious combination of qualities pleasant to see. Archaeological materials indicate that the ancient Hebrews were concerned more with usefulness than with beauty. Hebrew pottery, for example, was generally more bulky than Canaanite pottery. Yet such artifacts do not mean that the Hebrews had no aesthetic appreciation.<\/p>\n<p>The OT speaks of God’s creation as beautiful (Gn 2:9; Jb 26:13; Ps 19:1-6; Sg 6:10). The land of Canaan is a “pleasant land” (Jer 3:19). Jerusalem is called “beautiful” (Is 52:1; Lam 2:15), as is one of its temple gates (Acts 3:2, 10). The Hebrews admired the wild grandeur of the Lebanon mountain range (Ps 104:16; Is 60:13). The Canaanite city of Tirzah (“beauty”), King Baasha’s capital in the northern kingdom (1 Kgs 15:33), was so named for its attractive location.<\/p>\n<p>Although the Hebrews did not exalt the human form as did the ancient Greeks, the OT does idealize physical attractiveness. A bride’s beauty is described eloquently by her bridegroom in love lyrics in Song of Songs 4:1-15; 6:4. Such praise of the bride may have been a traditional feature of Israelite weddings. Several women prominent in the OT are described as beautiful (Gn 29:17; 2 Sm 11:2; Est 2:7). But sensual beauty was secondary to industry, resourcefulness, and traditional piety in a woman (Prv 31:10-31). A number of men also were known for their physical attractiveness—for example, David (1 Sm 16:12) and Absalom (2 Sm 14:25). Cosmetics, jewelry, and other accessories were used as female beauty aids in OT times. The prophet Isaiah listed such items (Is 3:18-24), and Ezekiel mentioned cosmetic practices current in his day (Ez 16:10-13). Israelite worship was beautiful, too, with the high priest’s elaborate ceremonial robes designed for glory and beauty (Ex 28:2, 40).<\/p>\n<p>The concept of beauty is applied also to God in the OT. The Lord’s favor is called his “beauty” (Ps 90:17). Isaiah recorded God’s promise to give his people “beauty for ashes” (Is 61:3). The psalmist expressed a desire to spend time in the temple enjoying the Lord’s beauty, his “incomparable perfections” (Ps 27:4). Isaiah described God as a “diadem of beauty” to the faithful Israelite remnant (Is 28:5), and the Messiah was spoken of as a beautiful king (33:17). Thus in the OT the concept of beauty had a deeper meaning than simply physical attractiveness. It became a theological concept affirming God’s essential glory.<\/p>\n<p>The NT urges Christ’s followers to live lives that will “adorn” the teaching of the Savior, making it attractive to nonbelievers (Ti 2:10). Those who preach the gospel of Christ are spoken of as beautiful (Rom 10:15). The apostles Paul and Peter warned women against being satisfied with outward beauty (1 Tm 2:9-10), reminding them that beautiful character is the true adornment of godliness (1 Pt 3:3-5). The beauty of the believer’s final home in heaven is reflected in the description of the “new Jerusalem” as a bride and in the symbolism of treasured precious stones of antiquity (see Rv 21–22).<\/p>","summary_ro":"BEAUTY Harmonious combination of qualities pleasant to see. Archaeological materials indicate that the ancient Hebrews were concerned more with usefulness than with beauty. Hebrew pottery, for example, was generally more bulky than Canaanite pottery. Yet such artifacts do not mean that the Hebrews had no aesthetic appreciation. The OT speaks of God’s creation as beautiful (Gn 2:9; Jb 26:13; Ps 19:1-6; Sg 6:10). The land of Canaan is a “pleasant land” (Jer 3:19). Jerusalem is called “beautiful...","summary_en":"BEAUTY Harmonious combination of qualities pleasant to see. Archaeological materials indicate that the ancient Hebrews were concerned more with usefulness than with beauty. Hebrew pottery, for example, was generally more bulky than Canaanite pottery. Yet such artifacts do not mean that the Hebrews had no aesthetic appreciation. The OT speaks of God’s creation as beautiful (Gn 2:9; Jb 26:13; Ps 19:1-6; Sg 6:10). The land of Canaan is a “pleasant land” (Jer 3:19). Jerusalem is called “beautiful...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:19","title_en":"Study Note: Ieremia 3:19","content_ro":"<p><strong>3:19-20<\/strong> <em>But:<\/em> This transitional word emphasizes the contrast between what the Lord <em>wanted<\/em> and the actual situation. The Lord <em>would love to treat<\/em> his people as his precious <em>children<\/em><em>,<\/em> but he could not. The covenant marriage between God and his people had been ruptured by the <em>faithless wife<\/em>. The Lord could not overlook this sin (Isa 48:8).<\/p>","content_en":"<p><strong>3:19-20<\/strong> <em>But:<\/em> This transitional word emphasizes the contrast between what the Lord <em>wanted<\/em> and the actual situation. The Lord <em>would love to treat<\/em> his people as his precious <em>children<\/em><em>,<\/em> but he could not. The covenant marriage between God and his people had been ruptured by the <em>faithless wife<\/em>. The Lord could not overlook this sin (Isa 48:8).<\/p>","summary_ro":"3:19-20 But: This transitional word emphasizes the contrast between what the Lord wanted and the actual situation. The Lord would love to treat his people as his precious children, but he could not. The covenant marriage between God and his people had been ruptured by the faithless wife. The Lord could not overlook this sin (Isa 48:8).","summary_en":"3:19-20 But: This transitional word emphasizes the contrast between what the Lord wanted and the actual situation. The Lord would love to treat his people as his precious children, but he could not. The covenant marriage between God and his people had been ruptured by the faithless wife. The Lord could not overlook this sin (Isa 48:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79684,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:19","title_en":"Study Note: Ieremia 3:19","content_ro":"<p><strong>3:19-20<\/strong> <em>But:<\/em> This transitional word emphasizes the contrast between what the Lord <em>wanted<\/em> and the actual situation. The Lord <em>would love to treat<\/em> his people as his precious <em>children<\/em><em>,<\/em> but he could not. The covenant marriage between God and his people had been ruptured by the <em>faithless wife<\/em>. The Lord could not overlook this sin (Isa 48:8).<\/p>","content_en":"<p><strong>3:19-20<\/strong> <em>But:<\/em> This transitional word emphasizes the contrast between what the Lord <em>wanted<\/em> and the actual situation. The Lord <em>would love to treat<\/em> his people as his precious <em>children<\/em><em>,<\/em> but he could not. The covenant marriage between God and his people had been ruptured by the <em>faithless wife<\/em>. The Lord could not overlook this sin (Isa 48:8).<\/p>","summary_ro":"3:19-20 But: This transitional word emphasizes the contrast between what the Lord wanted and the actual situation. The Lord would love to treat his people as his precious children, but he could not. The covenant marriage between God and his people had been ruptured by the faithless wife. The Lord could not overlook this sin (Isa 48:8).","summary_en":"3:19-20 But: This transitional word emphasizes the contrast between what the Lord wanted and the actual situation. The Lord would love to treat his people as his precious children, but he could not. The covenant marriage between God and his people had been ruptured by the faithless wife. The Lord could not overlook this sin (Isa 48:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107310,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:19","title_en":"Study Note: Ieremia 3:19","content_ro":"<p><strong>3:19-20<\/strong> <em>But:<\/em> This transitional word emphasizes the contrast between what the Lord <em>wanted<\/em> and the actual situation. The Lord <em>would love to treat<\/em> his people as his precious <em>children<\/em><em>,<\/em> but he could not. The covenant marriage between God and his people had been ruptured by the <em>faithless wife<\/em>. The Lord could not overlook this sin (Isa 48:8).<\/p>","content_en":"<p><strong>3:19-20<\/strong> <em>But:<\/em> This transitional word emphasizes the contrast between what the Lord <em>wanted<\/em> and the actual situation. The Lord <em>would love to treat<\/em> his people as his precious <em>children<\/em><em>,<\/em> but he could not. The covenant marriage between God and his people had been ruptured by the <em>faithless wife<\/em>. The Lord could not overlook this sin (Isa 48:8).<\/p>","summary_ro":"3:19-20 But: This transitional word emphasizes the contrast between what the Lord wanted and the actual situation. The Lord would love to treat his people as his precious children, but he could not. The covenant marriage between God and his people had been ruptured by the faithless wife. The Lord could not overlook this sin (Isa 48:8).","summary_en":"3:19-20 But: This transitional word emphasizes the contrast between what the Lord wanted and the actual situation. The Lord would love to treat his people as his precious children, but he could not. The covenant marriage between God and his people had been ruptured by the faithless wife. The Lord could not overlook this sin (Isa 48:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134936,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:19","title_en":"Study Note: Ieremia 3:19","content_ro":"<p><strong>3:19-20<\/strong> <em>But:<\/em> This transitional word emphasizes the contrast between what the Lord <em>wanted<\/em> and the actual situation. The Lord <em>would love to treat<\/em> his people as his precious <em>children<\/em><em>,<\/em> but he could not. The covenant marriage between God and his people had been ruptured by the <em>faithless wife<\/em>. The Lord could not overlook this sin (Isa 48:8).<\/p>","content_en":"<p><strong>3:19-20<\/strong> <em>But:<\/em> This transitional word emphasizes the contrast between what the Lord <em>wanted<\/em> and the actual situation. The Lord <em>would love to treat<\/em> his people as his precious <em>children<\/em><em>,<\/em> but he could not. The covenant marriage between God and his people had been ruptured by the <em>faithless wife<\/em>. The Lord could not overlook this sin (Isa 48:8).<\/p>","summary_ro":"3:19-20 But: This transitional word emphasizes the contrast between what the Lord wanted and the actual situation. The Lord would love to treat his people as his precious children, but he could not. The covenant marriage between God and his people had been ruptured by the faithless wife. The Lord could not overlook this sin (Isa 48:8).","summary_en":"3:19-20 But: This transitional word emphasizes the contrast between what the Lord wanted and the actual situation. The Lord would love to treat his people as his precious children, but he could not. The covenant marriage between God and his people had been ruptured by the faithless wife. The Lord could not overlook this sin (Isa 48:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65398,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93024,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120650,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148276,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":31787,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prostitution Prostitute","title_en":"Prostitution Prostitute","content_ro":"<h3>PROSTITUTE, PROSTITUTION<\/h3>\n<p>Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forbidden by the law of Moses (Lv 19:29; 21:9). The “strange woman” was another kind of prostitute (1 Kgs 11:1; Prv 5:20; 6:24; 7:5; 23:27). There are different opinions for why that name was given to prostitutes. One explanation is that it referred to a man leaving his own wife for another, who ought to be a stranger to him (Prv 5:17-20). It may also have referred to a foreign woman (Nm 25:1; Jos 23:13). “Prostitute” also refers to any woman, married or single, who practices unlawful sexual indulgence, whether for lust or monetary gain (Mt 21:31-32; Lk 15:30; 1 Cor 6:15-16; Heb 11:31; Jas 2:25).<\/p>\n<p>Prostitution appeared early in Israel’s life and continued throughout biblical history. Most biblical passages strongly condemn the practice of prostitution in any form. The priestly law of Leviticus 21:9 provided that a priest’s daughter who practiced prostitution was to be burned to death. A priest could not marry a prostitute (Lv 19:29), and the wages of prostitution could not be used to pay vows in the temple (Dt 23:18). These prohibitions served to keep the worship of the Lord free from the practice of cult prostitution.<\/p>\n<p>The sons of Jacob killed Hamor and his son Shechem, justifying their act by saying: “Should he treat our sister like a prostitute?” (Gn 34:31, <span>nlt<\/span>). Amaziah’s wife was to become a prostitute (Am 7:17) as punishment for his treatment of the prophet Amos.<\/p>\n<p>In the first century, prostitutes and tax collectors were equally detested by the Jews (Mt 21:32). According to Paul, the body of a Christian belongs to Christ and should not be joined to a prostitute’s body (1 Cor 6:15-16). Proverbs is replete with warnings to those who would go in to prostitutes.<\/p>\n<p>A few biblical passages do, however, seem to accept the prostitute as a member of the community. Tamar temporarily served as a prostitute to remind her father-in-law of his promise to her (Gn 38:14-15). Rahab the prostitute had a special place in Hebrew history because she had befriended the Hebrew spies (Jos 2:4-16; Heb 11:31).<\/p>\n<p>The words “prostitute” and “prostitution” were used figuratively for idolatry, especially in the prophetic books (Jer 2:20; Rv 17:1, 5, 15-16; 19:2). This figurative use was based on the marriagelike relationship of the Lord and his people (Jer 3:20). When the people gave their allegiance to idols rather than to God, he charged that they were prostitutes for other gods (Jgs 8:33). The same idea is found in the NT (Rv 17).<\/p>","content_en":"<h3>PROSTITUTE, PROSTITUTION<\/h3>\n<p>Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forbidden by the law of Moses (Lv 19:29; 21:9). The “strange woman” was another kind of prostitute (1 Kgs 11:1; Prv 5:20; 6:24; 7:5; 23:27). There are different opinions for why that name was given to prostitutes. One explanation is that it referred to a man leaving his own wife for another, who ought to be a stranger to him (Prv 5:17-20). It may also have referred to a foreign woman (Nm 25:1; Jos 23:13). “Prostitute” also refers to any woman, married or single, who practices unlawful sexual indulgence, whether for lust or monetary gain (Mt 21:31-32; Lk 15:30; 1 Cor 6:15-16; Heb 11:31; Jas 2:25).<\/p>\n<p>Prostitution appeared early in Israel’s life and continued throughout biblical history. Most biblical passages strongly condemn the practice of prostitution in any form. The priestly law of Leviticus 21:9 provided that a priest’s daughter who practiced prostitution was to be burned to death. A priest could not marry a prostitute (Lv 19:29), and the wages of prostitution could not be used to pay vows in the temple (Dt 23:18). These prohibitions served to keep the worship of the Lord free from the practice of cult prostitution.<\/p>\n<p>The sons of Jacob killed Hamor and his son Shechem, justifying their act by saying: “Should he treat our sister like a prostitute?” (Gn 34:31, <span>nlt<\/span>). Amaziah’s wife was to become a prostitute (Am 7:17) as punishment for his treatment of the prophet Amos.<\/p>\n<p>In the first century, prostitutes and tax collectors were equally detested by the Jews (Mt 21:32). According to Paul, the body of a Christian belongs to Christ and should not be joined to a prostitute’s body (1 Cor 6:15-16). Proverbs is replete with warnings to those who would go in to prostitutes.<\/p>\n<p>A few biblical passages do, however, seem to accept the prostitute as a member of the community. Tamar temporarily served as a prostitute to remind her father-in-law of his promise to her (Gn 38:14-15). Rahab the prostitute had a special place in Hebrew history because she had befriended the Hebrew spies (Jos 2:4-16; Heb 11:31).<\/p>\n<p>The words “prostitute” and “prostitution” were used figuratively for idolatry, especially in the prophetic books (Jer 2:20; Rv 17:1, 5, 15-16; 19:2). This figurative use was based on the marriagelike relationship of the Lord and his people (Jer 3:20). When the people gave their allegiance to idols rather than to God, he charged that they were prostitutes for other gods (Jgs 8:33). The same idea is found in the NT (Rv 17).<\/p>","summary_ro":"PROSTITUTE, PROSTITUTION Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forb...","summary_en":"PROSTITUTE, PROSTITUTION Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forb...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":3472,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Backsliding","title_en":"Backsliding","content_ro":"<h3>BACKSLIDING<\/h3>\n<p>To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and practicing harlotry (Ps 78:10; Jer 2:11; Hos 4:10). The people forgot God’s mighty works on their behalf, ignored his counsel, and rejected his instruction (Pss 78:11; 107:11; Is 30:9). Hard-hearted and rebellious, they delighted themselves in all sorts of perversions (Jer 3:21). Religious leaders entrusted with the spiritual care of the nation were instrumental in leading the people astray (Is 9:16). The priests proved themselves faithless shepherds (Jer 50:6).<\/p>\n<p>Grieved by the spiritual defection of his chosen people, God declared that “backsliding Israel committed adultery” (Jer 3:8, <span>kjv<\/span>). Through Hosea, the Lord lamented the fact that “Israel slideth back as a backsliding heifer” (Hos 4:16, <span>kjv<\/span>). Jeremiah confessed, “Our backslidings are many, we have sinned against thee” (Jer 14:7, <span>rsv<\/span>).<\/p>","content_en":"<h3>BACKSLIDING<\/h3>\n<p>To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and practicing harlotry (Ps 78:10; Jer 2:11; Hos 4:10). The people forgot God’s mighty works on their behalf, ignored his counsel, and rejected his instruction (Pss 78:11; 107:11; Is 30:9). Hard-hearted and rebellious, they delighted themselves in all sorts of perversions (Jer 3:21). Religious leaders entrusted with the spiritual care of the nation were instrumental in leading the people astray (Is 9:16). The priests proved themselves faithless shepherds (Jer 50:6).<\/p>\n<p>Grieved by the spiritual defection of his chosen people, God declared that “backsliding Israel committed adultery” (Jer 3:8, <span>kjv<\/span>). Through Hosea, the Lord lamented the fact that “Israel slideth back as a backsliding heifer” (Hos 4:16, <span>kjv<\/span>). Jeremiah confessed, “Our backslidings are many, we have sinned against thee” (Jer 14:7, <span>rsv<\/span>).<\/p>","summary_ro":"BACKSLIDING To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and...","summary_en":"BACKSLIDING To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52059,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:21","title_en":"Study Note: Ieremia 3:21","content_ro":"<p><strong>3:21–4:2<\/strong> The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.<\/p>","content_en":"<p><strong>3:21–4:2<\/strong> The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.<\/p>","summary_ro":"3:21–4:2 The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.","summary_en":"3:21–4:2 The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79685,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:21","title_en":"Study Note: Ieremia 3:21","content_ro":"<p><strong>3:21–4:2<\/strong> The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.<\/p>","content_en":"<p><strong>3:21–4:2<\/strong> The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.<\/p>","summary_ro":"3:21–4:2 The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.","summary_en":"3:21–4:2 The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107311,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:21","title_en":"Study Note: Ieremia 3:21","content_ro":"<p><strong>3:21–4:2<\/strong> The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.<\/p>","content_en":"<p><strong>3:21–4:2<\/strong> The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.<\/p>","summary_ro":"3:21–4:2 The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.","summary_en":"3:21–4:2 The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134937,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:21","title_en":"Study Note: Ieremia 3:21","content_ro":"<p><strong>3:21–4:2<\/strong> The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.<\/p>","content_en":"<p><strong>3:21–4:2<\/strong> The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.<\/p>","summary_ro":"3:21–4:2 The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.","summary_en":"3:21–4:2 The people, held captive in Assyria, cried out that they had repented of their sins. However, their words were insincere, and the Lord rejected their plea. God was telling his people that if they were really going to turn back to him, they had to abandon the altars on the hills where they had worshiped idols and purge their religion of every trace of idolatry.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":52060,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:22","title_en":"Study Note: Ieremia 3:22","content_ro":"<p><strong>3:22-24<\/strong> The Lord heard the touching prayer of devotion; the people affirmed their acceptance of <em>the<\/em> <span>Lord<\/span> as their <em>God<\/em> (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped <em>idols<\/em> and engaged in <em>religious orgies<\/em>. They admitted that all this was a <em>delusion<\/em> (Jer 11:13; 14:20; Hos 9:10) and acknowledged that <em>salvation<\/em> is found only in <em>the<\/em> <span>Lord<\/span>. Their <em>ancestors<\/em> had <em>squandered<\/em> their wealth by killing their animals and children in honor of Baal.<\/p>","content_en":"<p><strong>3:22-24<\/strong> The Lord heard the touching prayer of devotion; the people affirmed their acceptance of <em>the<\/em> <span>Lord<\/span> as their <em>God<\/em> (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped <em>idols<\/em> and engaged in <em>religious orgies<\/em>. They admitted that all this was a <em>delusion<\/em> (Jer 11:13; 14:20; Hos 9:10) and acknowledged that <em>salvation<\/em> is found only in <em>the<\/em> <span>Lord<\/span>. Their <em>ancestors<\/em> had <em>squandered<\/em> their wealth by killing their animals and children in honor of Baal.<\/p>","summary_ro":"3:22-24 The Lord heard the touching prayer of devotion; the people affirmed their acceptance of the Lord as their God (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped idols and engaged in religious orgies. They admitted that all this was a delusion (Jer 11:13; 14:20; Hos 9:10) and acknowledged that salvation is found only in the Lord. Their ancestors had squandered their wealth by killing their animals and children in honor of Baal.","summary_en":"3:22-24 The Lord heard the touching prayer of devotion; the people affirmed their acceptance of the Lord as their God (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped idols and engaged in religious orgies. They admitted that all this was a delusion (Jer 11:13; 14:20; Hos 9:10) and acknowledged that salvation is found only in the Lord. Their ancestors had squandered their wealth by killing their animals and children in honor of Baal.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52061,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:22","title_en":"Study Note: Ieremia 3:22","content_ro":"<p><strong>3:22<\/strong> The Lord did not forget his <em>children<\/em>. Out of the depths of his being, he called them to <em>come back<\/em> so that he could <em>heal<\/em> them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).<\/p>","content_en":"<p><strong>3:22<\/strong> The Lord did not forget his <em>children<\/em>. Out of the depths of his being, he called them to <em>come back<\/em> so that he could <em>heal<\/em> them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).<\/p>","summary_ro":"3:22 The Lord did not forget his children. Out of the depths of his being, he called them to come back so that he could heal them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).","summary_en":"3:22 The Lord did not forget his children. Out of the depths of his being, he called them to come back so that he could heal them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79686,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:22","title_en":"Study Note: Ieremia 3:22","content_ro":"<p><strong>3:22-24<\/strong> The Lord heard the touching prayer of devotion; the people affirmed their acceptance of <em>the<\/em> <span>Lord<\/span> as their <em>God<\/em> (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped <em>idols<\/em> and engaged in <em>religious orgies<\/em>. They admitted that all this was a <em>delusion<\/em> (Jer 11:13; 14:20; Hos 9:10) and acknowledged that <em>salvation<\/em> is found only in <em>the<\/em> <span>Lord<\/span>. Their <em>ancestors<\/em> had <em>squandered<\/em> their wealth by killing their animals and children in honor of Baal.<\/p>","content_en":"<p><strong>3:22-24<\/strong> The Lord heard the touching prayer of devotion; the people affirmed their acceptance of <em>the<\/em> <span>Lord<\/span> as their <em>God<\/em> (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped <em>idols<\/em> and engaged in <em>religious orgies<\/em>. They admitted that all this was a <em>delusion<\/em> (Jer 11:13; 14:20; Hos 9:10) and acknowledged that <em>salvation<\/em> is found only in <em>the<\/em> <span>Lord<\/span>. Their <em>ancestors<\/em> had <em>squandered<\/em> their wealth by killing their animals and children in honor of Baal.<\/p>","summary_ro":"3:22-24 The Lord heard the touching prayer of devotion; the people affirmed their acceptance of the Lord as their God (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped idols and engaged in religious orgies. They admitted that all this was a delusion (Jer 11:13; 14:20; Hos 9:10) and acknowledged that salvation is found only in the Lord. Their ancestors had squandered their wealth by killing their animals and children in honor of Baal.","summary_en":"3:22-24 The Lord heard the touching prayer of devotion; the people affirmed their acceptance of the Lord as their God (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped idols and engaged in religious orgies. They admitted that all this was a delusion (Jer 11:13; 14:20; Hos 9:10) and acknowledged that salvation is found only in the Lord. Their ancestors had squandered their wealth by killing their animals and children in honor of Baal.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79687,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:22","title_en":"Study Note: Ieremia 3:22","content_ro":"<p><strong>3:22<\/strong> The Lord did not forget his <em>children<\/em>. Out of the depths of his being, he called them to <em>come back<\/em> so that he could <em>heal<\/em> them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).<\/p>","content_en":"<p><strong>3:22<\/strong> The Lord did not forget his <em>children<\/em>. Out of the depths of his being, he called them to <em>come back<\/em> so that he could <em>heal<\/em> them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).<\/p>","summary_ro":"3:22 The Lord did not forget his children. Out of the depths of his being, he called them to come back so that he could heal them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).","summary_en":"3:22 The Lord did not forget his children. Out of the depths of his being, he called them to come back so that he could heal them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107312,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:22","title_en":"Study Note: Ieremia 3:22","content_ro":"<p><strong>3:22-24<\/strong> The Lord heard the touching prayer of devotion; the people affirmed their acceptance of <em>the<\/em> <span>Lord<\/span> as their <em>God<\/em> (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped <em>idols<\/em> and engaged in <em>religious orgies<\/em>. They admitted that all this was a <em>delusion<\/em> (Jer 11:13; 14:20; Hos 9:10) and acknowledged that <em>salvation<\/em> is found only in <em>the<\/em> <span>Lord<\/span>. Their <em>ancestors<\/em> had <em>squandered<\/em> their wealth by killing their animals and children in honor of Baal.<\/p>","content_en":"<p><strong>3:22-24<\/strong> The Lord heard the touching prayer of devotion; the people affirmed their acceptance of <em>the<\/em> <span>Lord<\/span> as their <em>God<\/em> (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped <em>idols<\/em> and engaged in <em>religious orgies<\/em>. They admitted that all this was a <em>delusion<\/em> (Jer 11:13; 14:20; Hos 9:10) and acknowledged that <em>salvation<\/em> is found only in <em>the<\/em> <span>Lord<\/span>. Their <em>ancestors<\/em> had <em>squandered<\/em> their wealth by killing their animals and children in honor of Baal.<\/p>","summary_ro":"3:22-24 The Lord heard the touching prayer of devotion; the people affirmed their acceptance of the Lord as their God (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped idols and engaged in religious orgies. They admitted that all this was a delusion (Jer 11:13; 14:20; Hos 9:10) and acknowledged that salvation is found only in the Lord. Their ancestors had squandered their wealth by killing their animals and children in honor of Baal.","summary_en":"3:22-24 The Lord heard the touching prayer of devotion; the people affirmed their acceptance of the Lord as their God (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped idols and engaged in religious orgies. They admitted that all this was a delusion (Jer 11:13; 14:20; Hos 9:10) and acknowledged that salvation is found only in the Lord. Their ancestors had squandered their wealth by killing their animals and children in honor of Baal.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107313,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:22","title_en":"Study Note: Ieremia 3:22","content_ro":"<p><strong>3:22<\/strong> The Lord did not forget his <em>children<\/em>. Out of the depths of his being, he called them to <em>come back<\/em> so that he could <em>heal<\/em> them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).<\/p>","content_en":"<p><strong>3:22<\/strong> The Lord did not forget his <em>children<\/em>. Out of the depths of his being, he called them to <em>come back<\/em> so that he could <em>heal<\/em> them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).<\/p>","summary_ro":"3:22 The Lord did not forget his children. Out of the depths of his being, he called them to come back so that he could heal them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).","summary_en":"3:22 The Lord did not forget his children. Out of the depths of his being, he called them to come back so that he could heal them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134938,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:22","title_en":"Study Note: Ieremia 3:22","content_ro":"<p><strong>3:22-24<\/strong> The Lord heard the touching prayer of devotion; the people affirmed their acceptance of <em>the<\/em> <span>Lord<\/span> as their <em>God<\/em> (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped <em>idols<\/em> and engaged in <em>religious orgies<\/em>. They admitted that all this was a <em>delusion<\/em> (Jer 11:13; 14:20; Hos 9:10) and acknowledged that <em>salvation<\/em> is found only in <em>the<\/em> <span>Lord<\/span>. Their <em>ancestors<\/em> had <em>squandered<\/em> their wealth by killing their animals and children in honor of Baal.<\/p>","content_en":"<p><strong>3:22-24<\/strong> The Lord heard the touching prayer of devotion; the people affirmed their acceptance of <em>the<\/em> <span>Lord<\/span> as their <em>God<\/em> (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped <em>idols<\/em> and engaged in <em>religious orgies<\/em>. They admitted that all this was a <em>delusion<\/em> (Jer 11:13; 14:20; Hos 9:10) and acknowledged that <em>salvation<\/em> is found only in <em>the<\/em> <span>Lord<\/span>. Their <em>ancestors<\/em> had <em>squandered<\/em> their wealth by killing their animals and children in honor of Baal.<\/p>","summary_ro":"3:22-24 The Lord heard the touching prayer of devotion; the people affirmed their acceptance of the Lord as their God (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped idols and engaged in religious orgies. They admitted that all this was a delusion (Jer 11:13; 14:20; Hos 9:10) and acknowledged that salvation is found only in the Lord. Their ancestors had squandered their wealth by killing their animals and children in honor of Baal.","summary_en":"3:22-24 The Lord heard the touching prayer of devotion; the people affirmed their acceptance of the Lord as their God (31:7; Pss 38:18; 121:1-2). • The people even confessed that they had worshiped idols and engaged in religious orgies. They admitted that all this was a delusion (Jer 11:13; 14:20; Hos 9:10) and acknowledged that salvation is found only in the Lord. Their ancestors had squandered their wealth by killing their animals and children in honor of Baal.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134939,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 3:22","title_en":"Study Note: Ieremia 3:22","content_ro":"<p><strong>3:22<\/strong> The Lord did not forget his <em>children<\/em>. Out of the depths of his being, he called them to <em>come back<\/em> so that he could <em>heal<\/em> them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).<\/p>","content_en":"<p><strong>3:22<\/strong> The Lord did not forget his <em>children<\/em>. Out of the depths of his being, he called them to <em>come back<\/em> so that he could <em>heal<\/em> them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).<\/p>","summary_ro":"3:22 The Lord did not forget his children. Out of the depths of his being, he called them to come back so that he could heal them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).","summary_en":"3:22 The Lord did not forget his children. Out of the depths of his being, he called them to come back so that he could heal them. He desired to set aside his anger and pour forth his love (30:17; 33:6; Hos 6:1; 14:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64257,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91883,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119509,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147135,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.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"}}