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Ieremia 30

¹ Iată Cuvântul rostit lui Ieremia din partea Domnului:

² ,,Aşa vorbeşte Domnul, Dumnezeul lui Israel: ,Scrie într-o carte toate cuvintele pe cari ţi le-am spus.

³ Iată, vin zile, zice Domnul, când voi aduce înapoi prinşii de război ai poporului Meu Israel şi Iuda, zice Domnul; îi voi aduce înapoi în ţara, pe care am dat-o părinţilor lor, şi o vor stăpâni.``

⁴ Iată însă cuvintele pe cari le-a rostit Domnul asupra lui Israel şi asupra lui Iuda.

⁵ ,,Aşa vorbeşte Domnul: ,Auzim strigăte de groază; e spaimă, nu este pace!

⁶ Întrebaţi şi vedeţi dacă nu cumva naşte vreun bărbat! Pentru ce văd pe toţi bărbaţii cu mâinile pe coapse, ca o femeie la facere? Pentru ce s-au îngălbenit toate feţele?

⁷ Vai! căci ziua aceea este mare; nici una n-a fost ca ea? Este o vreme de necaz pentru Iacov; dar Iacov va fi izbăvit din ea.

⁸ În ziua aceea, zice Domnul oştirilor, voi sfărâma jugul de pe grumazul lui, îi voi rupe legăturile şi străinii nu-l vor mai supune.

⁹ Ci vor sluji Domnului, Dumnezeului lor, şi împăratului lor David, pe care li-l voi scula.

¹⁰ De aceea, nu te teme, robul Meu Iacov, zice Domnul; şi nu te speria, Israele! Căci te voi izbăvi din ţara cea depărtată, şi îţi voi izbăvi sămânţa din ţara în care este roabă; Iacov se va întoarce iarăş, va avea odihnă şi linişte; şi nu-l va mai tulbura nimeni.

¹¹ Căci Eu sânt cu tine, zice Domnul, ca să te izbăvesc; voi nimici pe toate neamurile printre cari te-am risipit, dar pe tine nu te voi nimici; te voi pedepsi cu dreptate, nu pot să te las nepedepsit.``

¹² ,,Aşa vorbeşte Domnul: ,Lovitura ta este de nevindecat, şi rana ta este usturătoare.

¹³ Niciunul nu-ţi apără pricina, ca să-ţi lege rana; nu-i niciun leac, niciun mijloc de vindecare!

¹⁴ Toţi cei ce te iubeau te uită, niciunuia nu-i pasă de tine; căci te-am lovit cum lovesc pe un vrăjmaş, te-am pedepsit cu putere, din pricina mulţimii nelegiuirilor tale, şi al marelui număr al păcatelor tale.

¹⁵ De ce te plângi de rana ta, de durerea, pe care ţi-o pricinuieşte boala ta? Pentru mulţimea nelegiuirilor tale, pentru marele număr al păcatelor tale, te-am făcut să suferi aceste lucruri!

¹⁶ Totuş, toţi cei ce te mănâncă vor fi mâncaţi, şi toţi vrăjmaşii tăi, toţi, vor merge în robie; cei ce te jăfuiesc vor fi jăfuiţi, şi voi da pradă pe toţi cei ce te prădează.

¹⁷ Dar te voi vindeca, şi îţi voi lega rănile, zice Domnul. Căci ei te numesc: ,Cel izgonit,` ,Sionul acela de care nimănui nu-i pasă.``

¹⁸ ,,Aşa vorbeşte Domnul: ,Iată, aduc înapoi pe prinşii de război ai corturilor lui Iacov, şi Mi-e milă de locaşurile lui; cetatea va fi zidită iarăş pe dealurile ei, şi casa împărătească va fi locuită iarăş cum era.

¹⁹ Din mijlocul lor se vor înălţa mulţămiri şi strigăte de bucurie; Îi voi înmulţi, şi nu se vor împuţina; îi voi cinsti, şi nu vor fi dispreţuiţi.

²⁰ Fiii lui vor fi ca altădată, adunarea lui va rămânea înaintea Mea, şi voi pedepsi pe toţi asupritorii lui.

²¹ Căpetenia lui va fi din mijlocul lui, şi stăpânitorul lui va ieşi din mijlocul lui; îl voi apropia, şi va veni la Mine; căci cine ar îndrăzni să se apropie din capul lui de Mine? zice Domnul.``

²² ,,Voi veţi fi poporul Meu, şi Eu voi fi Dumnezeul vostru.``

²³ ,,Iată, furtuna Domnului, urgia izbucneşte, se năpusteşte vijelia şi cade peste capul celor răi!

²⁴ Mânia aprinsă a Domnului nu se va potoli, până ce va împlini şi va înfăptui gândurile inimii Lui. Veţi înţelege în totul lucrul acesta în cursul vremilor.``

{"verseMap":{"1":[{"id":19001,"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\nOT prophetic book, second in the canonical order of the Prophets.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Authenticity<\/p>\n• The Book of Jeremiah and the Septuagint<\/p>\n• Background<\/p>\n• Date<\/p>\n• Origin and Destination<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Outline and Content<\/p>\nAuthor<\/p>\nFew 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 Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (rsv<\/span>).<\/p>\nThe problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 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>\nThe 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>\nBaruch 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>\nAuthenticity<\/p>\nThat 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 Antiquities<\/em> 10; Talmud: 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>\nHigher 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\nThe Book of Jeremiah and the Septuagint<\/p>\nThe 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>\nBackground<\/p>\nThis is fully discussed in the previous entry. See<\/em> Jeremiah (Person) #1.<\/p>\n\nDate<\/p>\nThe 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 BC<\/span>).<\/p>\nOrigin and Destination<\/p>\nAfter 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 BC<\/span>. Until the deportation of Jehoiachin (597 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>\nPurpose<\/p>\nPart 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, 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>\nNevertheless, 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>\nTeaching<\/p>\nNational 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>\nIndividuals 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>\nJeremiah 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>\nA 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>\nOutline and Content<\/p>\nThough 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>\nThe 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>\nPlaces 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>\nThe 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>\nThe “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>\nLittle is known of Jeremiah’s activity or messages from c. 594–589 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>\nThe 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>\nThe 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 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>\nThe 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, nlt<\/span>).<\/p>\nJeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 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>\nThe 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>\nThe message to Baruch (ch 45), written about 605 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>\nThe 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>\nSome 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>\nThe prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 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>\nMessages 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>\nThe 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>\nChapter 51 concludes “the words of Jeremiah.”<\/p>\nChapter 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>\nSee also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\nOT prophetic book, second in the canonical order of the Prophets.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Authenticity<\/p>\n• The Book of Jeremiah and the Septuagint<\/p>\n• Background<\/p>\n• Date<\/p>\n• Origin and Destination<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Outline and Content<\/p>\nAuthor<\/p>\nFew 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 Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (rsv<\/span>).<\/p>\nThe problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 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>\nThe 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>\nBaruch 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>\nAuthenticity<\/p>\nThat 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 Antiquities<\/em> 10; Talmud: 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>\nHigher 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\nThe Book of Jeremiah and the Septuagint<\/p>\nThe 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>\nBackground<\/p>\nThis is fully discussed in the previous entry. See<\/em> Jeremiah (Person) #1.<\/p>\n\nDate<\/p>\nThe 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 BC<\/span>).<\/p>\nOrigin and Destination<\/p>\nAfter 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 BC<\/span>. Until the deportation of Jehoiachin (597 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>\nPurpose<\/p>\nPart 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, 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>\nNevertheless, 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>\nTeaching<\/p>\nNational 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>\nIndividuals 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>\nJeremiah 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>\nA 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>\nOutline and Content<\/p>\nThough 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>\nThe 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>\nPlaces 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>\nThe 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>\nThe “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>\nLittle is known of Jeremiah’s activity or messages from c. 594–589 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>\nThe 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>\nThe 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 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>\nThe 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, nlt<\/span>).<\/p>\nJeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 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>\nThe 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>\nThe message to Baruch (ch 45), written about 605 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>\nThe 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>\nSome 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>\nThe prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 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>\nMessages 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>\nThe 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>\nChapter 51 concludes “the words of Jeremiah.”<\/p>\nChapter 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>\nSee 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":52488,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:1","title_en":"Study Note: Ieremia 30:1","content_ro":"30:1–33:26<\/strong> These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.<\/p>","content_en":"30:1–33:26<\/strong> These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.<\/p>","summary_ro":"30:1–33:26 These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.","summary_en":"30:1–33:26 These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52489,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:1","title_en":"Study Note: Ieremia 30:1","content_ro":"30:1-24<\/strong> This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.<\/p>","content_en":"30:1-24<\/strong> This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.<\/p>","summary_ro":"30:1-24 This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.","summary_en":"30:1-24 This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80114,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:1","title_en":"Study Note: Ieremia 30:1","content_ro":"30:1–33:26<\/strong> These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.<\/p>","content_en":"30:1–33:26<\/strong> These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.<\/p>","summary_ro":"30:1–33:26 These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.","summary_en":"30:1–33:26 These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80115,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:1","title_en":"Study Note: Ieremia 30:1","content_ro":"30:1-24<\/strong> This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.<\/p>","content_en":"30:1-24<\/strong> This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.<\/p>","summary_ro":"30:1-24 This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.","summary_en":"30:1-24 This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107740,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:1","title_en":"Study Note: Ieremia 30:1","content_ro":"30:1–33:26<\/strong> These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.<\/p>","content_en":"30:1–33:26<\/strong> These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.<\/p>","summary_ro":"30:1–33:26 These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.","summary_en":"30:1–33:26 These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107741,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:1","title_en":"Study Note: Ieremia 30:1","content_ro":"30:1-24<\/strong> This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.<\/p>","content_en":"30:1-24<\/strong> This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.<\/p>","summary_ro":"30:1-24 This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.","summary_en":"30:1-24 This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135366,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:1","title_en":"Study Note: Ieremia 30:1","content_ro":"30:1–33:26<\/strong> These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.<\/p>","content_en":"30:1–33:26<\/strong> These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.<\/p>","summary_ro":"30:1–33:26 These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.","summary_en":"30:1–33:26 These four chapters are often called “The Book of Consolation,” a high point in Old Testament revelation. In contrast to the many messages of judgment that Jeremiah delivered to his people, these messages are filled with hope and point to a marvelous future restoration.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135367,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:1","title_en":"Study Note: Ieremia 30:1","content_ro":"30:1-24<\/strong> This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.<\/p>","content_en":"30:1-24<\/strong> This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.<\/p>","summary_ro":"30:1-24 This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.","summary_en":"30:1-24 This series of messages is mainly positive, with only two verses carrying a tone of judgment (30:23-24). They speak of the beneficial effects of the destruction of Jerusalem and of the Exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64262,"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>\nThe prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\nIn 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>\nEven 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 BC<\/span>.<\/p>\nHope 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>\nPassages for Further Study<\/strong><\/p>\nIsa 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>\nThe prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\nIn 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>\nEven 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 BC<\/span>.<\/p>\nHope 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>\nPassages for Further Study<\/strong><\/p>\nIsa 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":64286,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\nThe key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\nThe new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\nJeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\nThe key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\nThe new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\nJeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91888,"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>\nThe prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\nIn 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>\nEven 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 BC<\/span>.<\/p>\nHope 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>\nPassages for Further Study<\/strong><\/p>\nIsa 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>\nThe prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\nIn 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>\nEven 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 BC<\/span>.<\/p>\nHope 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>\nPassages for Further Study<\/strong><\/p>\nIsa 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":91912,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\nThe key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\nThe new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\nJeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\nThe key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\nThe new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\nJeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119514,"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>\nThe prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\nIn 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>\nEven 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 BC<\/span>.<\/p>\nHope 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>\nPassages for Further Study<\/strong><\/p>\nIsa 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>\nThe prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\nIn 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>\nEven 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 BC<\/span>.<\/p>\nHope 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>\nPassages for Further Study<\/strong><\/p>\nIsa 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":119538,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\nThe key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\nThe new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\nJeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\nThe key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\nThe new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\nJeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147140,"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>\nThe prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\nIn 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>\nEven 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 BC<\/span>.<\/p>\nHope 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>\nPassages for Further Study<\/strong><\/p>\nIsa 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>\nThe prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\nIn 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>\nEven 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 BC<\/span>.<\/p>\nHope 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>\nPassages for Further Study<\/strong><\/p>\nIsa 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":147164,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\nThe key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\nThe new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\nJeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\nThe key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\nThe new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\nJeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\nPassages for Further Study<\/strong><\/p>\nIsa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":64320,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91946,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119572,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147198,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\nWhen Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\nAs it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\nThe earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\nThese written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":52490,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:3","title_en":"Study Note: Ieremia 30:3","content_ro":"30:3<\/strong> The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people<\/em>. Descendants of people from the northern kingdom of Israel<\/em> who were taken into exile by the Assyrians in 722 BC<\/span> would be restored. Likewise, descendants of the people of Judah<\/em> who were taken into Babylonian exile in 597 and 586 BC<\/span> would return to the Promised Land. • I will bring them home:<\/em> The first major return from exile occurred in 538 BC<\/span> (Ezra 1:1–6:22), the second in 458 BC<\/span> (Ezra 7:1–10:44), and the third in 445 BC<\/span> (Neh 1–13).<\/p>","content_en":"30:3<\/strong> The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people<\/em>. Descendants of people from the northern kingdom of Israel<\/em> who were taken into exile by the Assyrians in 722 BC<\/span> would be restored. Likewise, descendants of the people of Judah<\/em> who were taken into Babylonian exile in 597 and 586 BC<\/span> would return to the Promised Land. • I will bring them home:<\/em> The first major return from exile occurred in 538 BC<\/span> (Ezra 1:1–6:22), the second in 458 BC<\/span> (Ezra 7:1–10:44), and the third in 445 BC<\/span> (Neh 1–13).<\/p>","summary_ro":"30:3 The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people. Descendants of people from the northern kingdom of Israel who were taken into exile by the Assyrians in 722 BC would be restored. Likewise, descendants of the people of Judah who were taken into Babylonian exile in 597 and 586 BC would return to the Promised...","summary_en":"30:3 The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people. Descendants of people from the northern kingdom of Israel who were taken into exile by the Assyrians in 722 BC would be restored. Likewise, descendants of the people of Judah who were taken into Babylonian exile in 597 and 586 BC would return to the Promised...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80116,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:3","title_en":"Study Note: Ieremia 30:3","content_ro":"30:3<\/strong> The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people<\/em>. Descendants of people from the northern kingdom of Israel<\/em> who were taken into exile by the Assyrians in 722 BC<\/span> would be restored. Likewise, descendants of the people of Judah<\/em> who were taken into Babylonian exile in 597 and 586 BC<\/span> would return to the Promised Land. • I will bring them home:<\/em> The first major return from exile occurred in 538 BC<\/span> (Ezra 1:1–6:22), the second in 458 BC<\/span> (Ezra 7:1–10:44), and the third in 445 BC<\/span> (Neh 1–13).<\/p>","content_en":"30:3<\/strong> The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people<\/em>. Descendants of people from the northern kingdom of Israel<\/em> who were taken into exile by the Assyrians in 722 BC<\/span> would be restored. Likewise, descendants of the people of Judah<\/em> who were taken into Babylonian exile in 597 and 586 BC<\/span> would return to the Promised Land. • I will bring them home:<\/em> The first major return from exile occurred in 538 BC<\/span> (Ezra 1:1–6:22), the second in 458 BC<\/span> (Ezra 7:1–10:44), and the third in 445 BC<\/span> (Neh 1–13).<\/p>","summary_ro":"30:3 The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people. Descendants of people from the northern kingdom of Israel who were taken into exile by the Assyrians in 722 BC would be restored. Likewise, descendants of the people of Judah who were taken into Babylonian exile in 597 and 586 BC would return to the Promised...","summary_en":"30:3 The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people. Descendants of people from the northern kingdom of Israel who were taken into exile by the Assyrians in 722 BC would be restored. Likewise, descendants of the people of Judah who were taken into Babylonian exile in 597 and 586 BC would return to the Promised...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107742,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:3","title_en":"Study Note: Ieremia 30:3","content_ro":"30:3<\/strong> The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people<\/em>. Descendants of people from the northern kingdom of Israel<\/em> who were taken into exile by the Assyrians in 722 BC<\/span> would be restored. Likewise, descendants of the people of Judah<\/em> who were taken into Babylonian exile in 597 and 586 BC<\/span> would return to the Promised Land. • I will bring them home:<\/em> The first major return from exile occurred in 538 BC<\/span> (Ezra 1:1–6:22), the second in 458 BC<\/span> (Ezra 7:1–10:44), and the third in 445 BC<\/span> (Neh 1–13).<\/p>","content_en":"30:3<\/strong> The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people<\/em>. Descendants of people from the northern kingdom of Israel<\/em> who were taken into exile by the Assyrians in 722 BC<\/span> would be restored. Likewise, descendants of the people of Judah<\/em> who were taken into Babylonian exile in 597 and 586 BC<\/span> would return to the Promised Land. • I will bring them home:<\/em> The first major return from exile occurred in 538 BC<\/span> (Ezra 1:1–6:22), the second in 458 BC<\/span> (Ezra 7:1–10:44), and the third in 445 BC<\/span> (Neh 1–13).<\/p>","summary_ro":"30:3 The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people. Descendants of people from the northern kingdom of Israel who were taken into exile by the Assyrians in 722 BC would be restored. Likewise, descendants of the people of Judah who were taken into Babylonian exile in 597 and 586 BC would return to the Promised...","summary_en":"30:3 The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people. Descendants of people from the northern kingdom of Israel who were taken into exile by the Assyrians in 722 BC would be restored. Likewise, descendants of the people of Judah who were taken into Babylonian exile in 597 and 586 BC would return to the Promised...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135368,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:3","title_en":"Study Note: Ieremia 30:3","content_ro":"30:3<\/strong> The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people<\/em>. Descendants of people from the northern kingdom of Israel<\/em> who were taken into exile by the Assyrians in 722 BC<\/span> would be restored. Likewise, descendants of the people of Judah<\/em> who were taken into Babylonian exile in 597 and 586 BC<\/span> would return to the Promised Land. • I will bring them home:<\/em> The first major return from exile occurred in 538 BC<\/span> (Ezra 1:1–6:22), the second in 458 BC<\/span> (Ezra 7:1–10:44), and the third in 445 BC<\/span> (Neh 1–13).<\/p>","content_en":"30:3<\/strong> The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people<\/em>. Descendants of people from the northern kingdom of Israel<\/em> who were taken into exile by the Assyrians in 722 BC<\/span> would be restored. Likewise, descendants of the people of Judah<\/em> who were taken into Babylonian exile in 597 and 586 BC<\/span> would return to the Promised Land. • I will bring them home:<\/em> The first major return from exile occurred in 538 BC<\/span> (Ezra 1:1–6:22), the second in 458 BC<\/span> (Ezra 7:1–10:44), and the third in 445 BC<\/span> (Neh 1–13).<\/p>","summary_ro":"30:3 The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people. Descendants of people from the northern kingdom of Israel who were taken into exile by the Assyrians in 722 BC would be restored. Likewise, descendants of the people of Judah who were taken into Babylonian exile in 597 and 586 BC would return to the Promised...","summary_en":"30:3 The new messages expand on the theme of 29:10-14 (see 3:18; 16:15; 24:6). The fall of Jerusalem and the Exile did not mark the end of the Lord’s relationship with Israel. The Lord had a wonderful future for the remnant of his people. Descendants of people from the northern kingdom of Israel who were taken into exile by the Assyrians in 722 BC would be restored. Likewise, descendants of the people of Judah who were taken into Babylonian exile in 597 and 586 BC would return to the Promised...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":18929,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeremiah (Person)","title_en":"Jeremiah (Person)","content_ro":"<h3>JEREMIAH (Person<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv<\/span>.<\/li>\nJeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 BC<\/span>, ruled a world empire from Assyria.<\/p>\nGod informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\nThus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\nEarly Ministry<\/p>\nThe messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\nThe finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (nlt<\/span>). The words “So be it, Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\nSmall towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\nShortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\nNabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\nNabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\nMinistry during the Reign of Jehoiakim<\/p>\nIn place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\nEarly in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\nCrowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\nEgypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\nJeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\nA year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\nAmbitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\nIn 599 BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\nMinistry during the Reign of Zedekiah<\/p>\nNebuchadnezzar’s siege of Jerusalem in 598 BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\nJehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\nJeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\nIn Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\nThe Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\nThe armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\nJeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\nBack in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\nAfter the Fall of Jerusalem<\/p>\nA month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\nThe Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\nJeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 BC<\/span>.<\/p>\nJews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\nThough Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, nlt<\/span>). See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","content_en":"<h3>JEREMIAH (Person<\/span>)<\/h3>\n<li>1. Prophet to Judah before its fall in 586 BC<\/span>; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv<\/span>.<\/li>\nJeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC<\/span>). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Jeremiah 30:6 and 31:8 and cannot be limited to preadolescence. He was probably referring to his inexperience rather than to his age. Jeremiah was born about 657 BC<\/span> during the reign of the wicked king Manasseh, while the great Ashurbanipal, who had shaken the world by sacking the ancient Egyptian city of Thebes in 663 BC<\/span>, ruled a world empire from Assyria.<\/p>\nGod informed Jeremiah that he had consecrated and appointed him before birth (Jer 1:4-5). Jeremiah first shrank with a sense of inadequacy and fear: “O Sovereign Lord<\/span>, . . . I can’t speak for you! I’m too young!” (v 6, nlt<\/span>). God would not allow Jeremiah to excuse himself. He was assured that words would be given him to speak, and guidance given for the way (v 7). He was promised protection (v 18) and deliverance (v 8) despite opposition (v 19). God touched his mouth, signifying divine inspiration of his words, and gave the sign of a branch from an almond tree, explaining that the Lord is watching (see nlt<\/span> mg). The third sign was the boiling pot (v 13) facing from the north, picturing the source and fury of impending disaster.<\/p>\nThus the tone of Jeremiah’s life ministry was set: judgment, disaster, danger, defeat, and impending death for the nation.<\/p>\nEarly Ministry<\/p>\nThe messages given by Jeremiah during his first five years of ministry may have been instrumental in the great revival of 622 BC<\/span>. Those cooperating with King Josiah in the reformation and friendly with Jeremiah included Ahikam and his father, Shaphan (Jer 26:24); Gedaliah, Ahikam’s son (39:14), who later became governor; Acbor, son of Micaiah, also called Abdon, whose son Elnathan joined the opposition (26:22) but later repented (36:25); and Asaiah (2 Chr 34:20). The prophets Nahum and Zephaniah also influenced the reform movement, which must have climaxed under the preaching of Habakkuk and Jeremiah, the priestly ministry of Hilkiah, and the prophecies of Huldah the prophetess. During the reign of King Josiah, Jeremiah spoke without the fear of persecution that plagued his later ministry. Though the content of the book of Jeremiah sometimes appears to be fragmentary, most of chapters 1–19 date to the time of Josiah.<\/p>\nThe finding of the lost Book of the Covenant in the temple debris may be the reason for the words in Jeremiah 15:16: “Your words are what sustain me. They bring me great joy and are my heart’s delight” (nlt<\/span>). The words “So be it, Lord<\/span>” (Jer 11:5) in a context recalling the words of Moses in the Torah may be Jeremiah’s response after hearing King Josiah read the newly found book.<\/p>\nSmall towns and rural areas, including his hometown, heard Jeremiah’s denunciation of high places and idolatry. They sought to kill the young prophet, or at least to intimidate him (11:21). Instead of being silent, Jeremiah asserted that his motivation was for their good and condemned their resistance to the truth as their greatest danger.<\/p>\nShortly after Jeremiah began his ministry, a number of world-changing events took place. Ashurbanipal died and the Assyrian Empire rapidly declined. Nabopolassar began a 21-year reign in Babylon, leading an expansion that culminated in his son Nebuchadnezzar’s subjugation of the known world. As the world news filtered in, Jeremiah turned more toward Jerusalem. His first temple speeches (chs 7–10) may have been uttered at this time.<\/p>\nNabopolassar felt his strength sufficient to launch an attack against Assyrian territory in 616 BC<\/span>, but he advanced cautiously because Psamtik I (Psammetichus) of Egypt appeared ready to aid Assyria. Cyaxares of Media pounced on Assyria when Babylon hesitated and took its most sacred city, Asshur, in 614 BC<\/span>. Babylon joined Media, along with Scythia, and waged an assault against Nineveh, which fell late in the summer of 612 BC<\/span>. The Assyrian Empire had shriveled to two small holdings, Haran and Carchemish.<\/p>\nNabopolassar took Haran in 610, and Ashuruballit, having escaped, appealed to Egypt for help at Carchemish. Neco, who had become pharaoh within the year, responded immediately. He marched through Judah without giving Josiah prior notice and asked that the Jews not bother him in view of his haste to go northward (2 Chr 35:21). Ignoring the request, Josiah pursued them to Megiddo and was wounded in the ensuing battle; he died in Jerusalem.<\/p>\nMinistry during the Reign of Jehoiakim<\/p>\nIn place of Jehoahaz, Josiah’s fourth son, who reigned only three months, Pharaoh Neco enthroned Jehoiakim (Eliakim). Neco demanded heavy indemnity payments from Judah and took Jehoahaz prisoner as collateral to assure payment (2 Kgs 23:31-33).<\/p>\nEarly in the reign of Jehoiakim, Jeremiah, moved by God’s Spirit, delivered his third temple speech (Jer 26) on the occasion of one of the annual Jewish feasts. He called for the people to repent and to act on the basis of the revelation they had heard repeatedly from the Book of the Law. The barb of the sermon came in the warning: “This is what the Lord<\/span> says: If you will not listen to me and obey the law I have given you, and if you will not listen to my servants, the prophets—for I sent them again and again to warn you, but you would not listen to them—then I will destroy this Temple as I destroyed Shiloh, the place where the Tabernacle was located. And I will make Jerusalem an object of cursing in every nation on earth” (26:4-6, nlt<\/span>). Shiloh had been the heart of Jewish worship from Joshua to Samuel, but after being destroyed by the Philistines, it never revived. It served as an example of complete desolation following God’s judgment in the days of Eli.<\/p>\nCrowds gathered rapidly and reacted angrily against Jeremiah. Priests and princes hurried to the New Gate, where a court was established to bring order and to control violence. Jehoiakim would be no help to Jeremiah, for he had refused to listen to God’s messages (Jer 22:21). The priests and false prophets spoke against Jeremiah, calling him a traitor. Then some of the elders spoke to the people about Uriah, who had prophesied the same message. Rather than risk disaster, Ahikam persuaded the court to spare Jeremiah.<\/p>\nEgypt controlled Palestine and Syria after the decay of the Assyrian Empire. In 606 BC<\/span> Egypt succeeded in annihilating a garrison city of Babylonian soldiers south of Carchemish and then reoccupied Carchemish to await the return blow from Babylon. This Egyptian victory meant persecution for Jeremiah, who was often accused of false prophecy (cf. Jer 20).<\/p>\nJeremiah never had confidence in Egypt. Each time a Jewish leader would call for a new alliance with Egypt, Jeremiah repeated God’s message against it. Whenever a Jewish group fled to Egypt for security, Jeremiah warned of worse things in that land of false refuge (see Jer 44:26-27). Jeremiah’s ode and prophecy in chapter 46 poetically describe Egypt’s defeat at Carchemish, when Nabopolassar sent his son Nebuchadnezzar to destroy them (605 BC<\/span>). After smashing the Egyptian army at Carchemish, Nebuchadnezzar pursued the enemy through Judah. “Not a single man escaped to his own country,” reads the exaggerated Babylonian record. His father’s death, however, prevented him from invading Egypt, and he returned to Babylon to assume the throne. The following year Nebuchadnezzar, now king of Babylonia, returned to accept the homage of the rulers of Judah, Syria, and Phoenicia. On this occasion God gave Jeremiah his great 70-year prophecy (Jer 25:11-12), which became the basis of Daniel 9:2, 24-27.<\/p>\nA year after the decisive battle at Carchemish, Baruch, Jeremiah’s scribe, finished recording all the dictated words of Jeremiah and was reading from this scroll at the temple. A report reached the king, who sent Jehudi, a servant, to fetch the scroll and read it to him. When this was done, Jehoiakim burned the scroll in spite of his counselors, who pleaded that the king not do it (Jer 36:23-25). God’s message, soon rewritten, added a promise of fearful judgment on Jehoiakim (vv 27-31).<\/p>\nAmbitious young Nebuchadnezzar determined to add Egypt to his dominion. In 601 BC<\/span> he led his forces through Judah again, but Neco had advance warning and was prepared for the onslaught. In the desert of Shur, Nebuchadnezzar suffered defeat. Encouraged by this display of Egyptian defensive strength, the pro-Egyptian parties in Judah asserted themselves, persuading Jehoiakim to lead them to freedom from Babylon by making an alliance with Egypt (2 Kgs 24:1). But help from Egypt did not come (v 7).<\/p>\nIn 599 BC<\/span>, Nebuchadnezzar armed those surrounding the rebel Jewish kingdom to harass the Jews, which they willingly did (2 Kgs 24:2). Evidently Jehoiakim lost his life in one of these raids. Since the people despised him, his body was thrown out without honorable burial, as Jeremiah had predicted (Jer 22:19).<\/p>\nMinistry during the Reign of Zedekiah<\/p>\nNebuchadnezzar’s siege of Jerusalem in 598 BC<\/span> lasted only a short time because the new king, Jehoiachin, crowned at age 18, knew resistance was useless. He gave himself up, with all his family and court, in March of 597 BC<\/span>, after serving as king about three months. The Babylonian Chronicle reads: “He [Nebuchadnezzar] seized the city and captured the king.”<\/p>\nJehoiachin was carried to Babylon along with 8,000 (2 Kgs 24:16; cf. v 14) officers, artisans, and executives (Ezekiel among them) and much booty. In his place Nebuchadnezzar appointed Zedekiah, Jehoiachin’s uncle, to rule. Zedekiah proceeded to organize his government with the less capable and inexperienced help left after the deportation.<\/p>\nJeremiah took up his thankless ministry, calling on the Jews to believe God, obey the laws of Babylon, and reject false hopes in Egypt. Zedekiah turned a deaf ear to these appeals, listening rather to the unwise advice of his counselors (Jer 37:1-2). During the first year of Zedekiah’s rule, Jeremiah received the vision of the two baskets of figs. The Jews carried to Babylon were like good figs, while Zedekiah and those who trusted in Egypt were like rotten figs (24:1-8). The reason for this reproachful description was that the Jews began plotting rebellion against Babylon along with Edom, Moab, Ammon, Tyre, and Sidon from the beginning of the reign of Zedekiah (27:1-3), thus breaking their oath of loyalty to Nebuchadnezzar and repudiating God’s message through Jeremiah.<\/p>\nIn Egypt the pharaoh began to renew plans to organize dissidents within the Babylonian Empire to revolt. He hired Jewish soldiers to aid him in protecting his southern border. The Jewish soldiers settled on a Nile island called Elephantine, or Yeb (593–410 BC<\/span>). Jeremiah addressed an oracle to these Jews (ch 44). The treaty for Jews to help in Egypt evidently also assumed that Egyptians would aid Israel. When the Babylonians besieged Jerusalem in 589, Pharaoh Hophra came to the aid of Zedekiah. Nebuchadnezzar, ruling from Riblah, commanded that the siege against Jerusalem be lifted in order to make a surprise attack on Hophra (37:5). The release gave Jeremiah an opportunity to journey to Anathoth to secure some family property (v 12). However, Irijah, captain of the guard, arrested Jeremiah in the Gate of Benjamin for defecting to the enemy, and he was beaten and flung into a dungeon. King Zedekiah brought him out after many days to obtain a prognostication. With characteristic boldness, Jeremiah told the king he would shortly become a captive. At the same time, Jeremiah requested relief from injustice for himself. He gained part of his request but continued as prisoner in the court of the guard.<\/p>\nThe Babylonian army chased Pharaoh Hophra back to Egypt and returned to crush Jerusalem without further mercy. The siege, which began in 589 BC<\/span>, was restored with rigor in January of 588, Zedekiah’s ninth year (39:1). During this time, the Lord gave Jeremiah foreknowledge of a visit from a cousin who wished to sell a field near Anathoth (32:7-9; cf. 37:12). Jeremiah bought the field as an object lesson to verify the message of restoration after a captivity of 70 years (29:10).<\/p>\nThe armies of Babylon cut off all supplies from Jerusalem and were able to destroy the last two outlying Jewish fortresses of Lachish and Azekah (34:7). Food became scarce. Disease spread. Undisposed-of sewage and impure cistern water caused pestilence. With increased distress came Jeremiah’s increased appeal for the city to surrender.<\/p>\nJeremiah remained in the prison court until the Babylonians breached the city wall in July of 586 BC<\/span>. The king escaped by night and succeeded in reaching the plains of Jericho but was captured there and taken to Riblah. Zedekiah’s family and counselors were killed; he himself was blinded and taken in chains to Babylon, where he died soon after (39:6-7).<\/p>\nBack in Jerusalem, Nebuzaradan, the Babylonian general, sent most of the Jews into captivity. Jeremiah, however, was granted special consideration; after being released from prison, he was placed under the care of Gedaliah, son of Ahikam.<\/p>\nAfter the Fall of Jerusalem<\/p>\nA month after the fall of Jerusalem, the city was burned and the walls broken down. Gedaliah was appointed governor of the remaining agricultural community, with headquarters at Mizpah. Jeremiah returned to Jerusalem, where, according to tradition, he took up his abode in a grotto near what is now known as Gordon’s Calvary. There he wrote the book of Lamentations.<\/p>\nThe Ammonite king Baalis, plotting rebellion against Babylon, instigated the murder of Gedaliah (40:13). In the reaction that followed, the remaining people followed the leader Johanan ben Kareah to a camp near Bethlehem, intending to go to Egypt. They asked Jeremiah, at Jerusalem, to give guidance from the Lord, promising obedience. Jeremiah’s message required that they remain in Israel and not go to Egypt. Disobedience was complete and immediate. Fearing Babylon, they departed from Judah, taking Jeremiah with them, and entered Egypt (41:16–43:7).<\/p>\nJeremiah did not stop his ministry in Egypt. His message at Tahpanhes (43:8-12) assured a victorious conquest of the land by Nebuchadnezzar, which took place in 568–567 BC<\/span>.<\/p>\nJews from all parts of Egypt gathered to discuss their future as exiles. Jeremiah took the opportunity to denounce their idolatry. Jewish women as well as men argued that they had enjoyed prosperity while serving idols but had suffered since stopping. Jeremiah condemned their obdurate blindness to reality and gave God’s indictment. For a verifying sign, Jeremiah predicted that Pharaoh Hophra of Egypt would be assassinated (44:30), which happened in 466 BC<\/span>. No later record of Jeremiah’s acts exists in the Bible. Tradition says Jeremiah was stoned to death by the people of the Jewish exile settlement in Tahpanhes.<\/p>\nThough Jeremiah suffered continued rejection during his life, he has been honored by numerous apocryphal and traditional embellishments to his history. Jesus could well have had Jeremiah in mind when he said, “You build tombs for the prophets your ancestors killed and decorate the graves of the godly people your ancestors destroyed. . . . [You are] the descendants of those who murdered the prophets” (Mt 23:29-31, nlt<\/span>). See<\/em> Israel, History of; Jeremiah, Book of; Prophet, Prophetess.<\/p>\n<li>2. Family head in the Transjordan portion of Manasseh whom Tiglath-pileser took captive (1 Chr 5:23-26; cf. 2 Kgs 15:29).<\/li>\n<li>3. Father of Hamutal, a wife of King Josiah (2 Kgs 23:31; 24:18).<\/li>\n<li>4. Ambidextrous Benjamite bowman and slinger who joined David at Ziklag (1 Chr 12:4).<\/li>\n<li>5, 6. Two Gadite soldiers who joined David’s army (1 Chr 12:10, 13).<\/li>\n<li>7. Postexilic priest who with Nehemiah set his seal to the covenant, renewing the people’s promise to obey God’s laws (Neh 10:2). He is mentioned again (12:34) as part of the procession for the dedication of the new wall of Jerusalem.<\/li>\n<li>8. Priest who returned from exile with Zerubbabel (Neh 12:1) and became head of a family of priests (v 12).<\/li>\n<li>9. Father of Jaazaniah, a Recabite who refused to drink wine (Jer 35:3).<\/li>","summary_ro":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","summary_en":"JEREMIAH (Person) 1. Prophet to Judah before its fall in 586 BC; his name is also spelled “Jeremias” (Mt 16:14) and “Jeremy” (Mt 2:17; 27:9) in the kjv. Jeremiah was born in the village of Anathoth, about three miles (4.8 kilometers) northeast of Jerusalem. His father’s name was Hilkiah, and he belonged to the tribe of Benjamin. His call came in the 13th year of King Josiah (640–609 BC). He refers to himself as “a child” when called (Jer 1:6), but the Hebrew word is not the same as used in Je...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19026,"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\nOT prophetic book, second in the canonical order of the Prophets.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Authenticity<\/p>\n• The Book of Jeremiah and the Septuagint<\/p>\n• Background<\/p>\n• Date<\/p>\n• Origin and Destination<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Outline and Content<\/p>\nAuthor<\/p>\nFew 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 Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (rsv<\/span>).<\/p>\nThe problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 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>\nThe 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>\nBaruch 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>\nAuthenticity<\/p>\nThat 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 Antiquities<\/em> 10; Talmud: 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>\nHigher 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\nThe Book of Jeremiah and the Septuagint<\/p>\nThe 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>\nBackground<\/p>\nThis is fully discussed in the previous entry. See<\/em> Jeremiah (Person) #1.<\/p>\n\nDate<\/p>\nThe 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 BC<\/span>).<\/p>\nOrigin and Destination<\/p>\nAfter 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 BC<\/span>. Until the deportation of Jehoiachin (597 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>\nPurpose<\/p>\nPart 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, 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>\nNevertheless, 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>\nTeaching<\/p>\nNational 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>\nIndividuals 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>\nJeremiah 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>\nA 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>\nOutline and Content<\/p>\nThough 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>\nThe 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>\nPlaces 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>\nThe 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>\nThe “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>\nLittle is known of Jeremiah’s activity or messages from c. 594–589 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>\nThe 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>\nThe 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 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>\nThe 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, nlt<\/span>).<\/p>\nJeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 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>\nThe 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>\nThe message to Baruch (ch 45), written about 605 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>\nThe 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>\nSome 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>\nThe prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 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>\nMessages 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>\nThe 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>\nChapter 51 concludes “the words of Jeremiah.”<\/p>\nChapter 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>\nSee also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\nOT prophetic book, second in the canonical order of the Prophets.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Authenticity<\/p>\n• The Book of Jeremiah and the Septuagint<\/p>\n• Background<\/p>\n• Date<\/p>\n• Origin and Destination<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Outline and Content<\/p>\nAuthor<\/p>\nFew 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 Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (rsv<\/span>).<\/p>\nThe problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 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>\nThe 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>\nBaruch 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>\nAuthenticity<\/p>\nThat 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 Antiquities<\/em> 10; Talmud: 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>\nHigher 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\nThe Book of Jeremiah and the Septuagint<\/p>\nThe 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>\nBackground<\/p>\nThis is fully discussed in the previous entry. See<\/em> Jeremiah (Person) #1.<\/p>\n\nDate<\/p>\nThe 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 BC<\/span>).<\/p>\nOrigin and Destination<\/p>\nAfter 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 BC<\/span>. Until the deportation of Jehoiachin (597 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>\nPurpose<\/p>\nPart 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, 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>\nNevertheless, 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>\nTeaching<\/p>\nNational 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>\nIndividuals 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>\nJeremiah 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>\nA 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>\nOutline and Content<\/p>\nThough 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>\nThe 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>\nPlaces 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>\nThe 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>\nThe “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>\nLittle is known of Jeremiah’s activity or messages from c. 594–589 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>\nThe 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>\nThe 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 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>\nThe 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, nlt<\/span>).<\/p>\nJeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 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>\nThe 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>\nThe message to Baruch (ch 45), written about 605 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>\nThe 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>\nSome 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>\nThe prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 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>\nMessages 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>\nThe 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>\nChapter 51 concludes “the words of Jeremiah.”<\/p>\nChapter 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>\nSee 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}],"7":[{"id":52491,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:7","title_en":"Study Note: Ieremia 30:7","content_ro":"30:7<\/strong> The time of trouble<\/em> was the Babylonian capture and the final destruction of Judah in 586 BC<\/span>.<\/p>","content_en":"30:7<\/strong> The time of trouble<\/em> was the Babylonian capture and the final destruction of Judah in 586 BC<\/span>.<\/p>","summary_ro":"30:7 The time of trouble was the Babylonian capture and the final destruction of Judah in 586 BC.","summary_en":"30:7 The time of trouble was the Babylonian capture and the final destruction of Judah in 586 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80117,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:7","title_en":"Study Note: Ieremia 30:7","content_ro":"30:7<\/strong> The time of trouble<\/em> was the Babylonian capture and the final destruction of Judah in 586 BC<\/span>.<\/p>","content_en":"30:7<\/strong> The time of trouble<\/em> was the Babylonian capture and the final destruction of Judah in 586 BC<\/span>.<\/p>","summary_ro":"30:7 The time of trouble was the Babylonian capture and the final destruction of Judah in 586 BC.","summary_en":"30:7 The time of trouble was the Babylonian capture and the final destruction of Judah in 586 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107743,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:7","title_en":"Study Note: Ieremia 30:7","content_ro":"30:7<\/strong> The time of trouble<\/em> was the Babylonian capture and the final destruction of Judah in 586 BC<\/span>.<\/p>","content_en":"30:7<\/strong> The time of trouble<\/em> was the Babylonian capture and the final destruction of Judah in 586 BC<\/span>.<\/p>","summary_ro":"30:7 The time of trouble was the Babylonian capture and the final destruction of Judah in 586 BC.","summary_en":"30:7 The time of trouble was the Babylonian capture and the final destruction of Judah in 586 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135369,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:7","title_en":"Study Note: Ieremia 30:7","content_ro":"30:7<\/strong> The time of trouble<\/em> was the Babylonian capture and the final destruction of Judah in 586 BC<\/span>.<\/p>","content_en":"30:7<\/strong> The time of trouble<\/em> was the Babylonian capture and the final destruction of Judah in 586 BC<\/span>.<\/p>","summary_ro":"30:7 The time of trouble was the Babylonian capture and the final destruction of Judah in 586 BC.","summary_en":"30:7 The time of trouble was the Babylonian capture and the final destruction of Judah in 586 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":52492,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:8","title_en":"Study Note: Ieremia 30:8","content_ro":"30:8<\/strong> Although the return of the exiles began in 538 BC<\/span>, foreigners<\/em> were still their masters<\/em> for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.<\/p>","content_en":"30:8<\/strong> Although the return of the exiles began in 538 BC<\/span>, foreigners<\/em> were still their masters<\/em> for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.<\/p>","summary_ro":"30:8 Although the return of the exiles began in 538 BC, foreigners were still their masters for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.","summary_en":"30:8 Although the return of the exiles began in 538 BC, foreigners were still their masters for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80118,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:8","title_en":"Study Note: Ieremia 30:8","content_ro":"30:8<\/strong> Although the return of the exiles began in 538 BC<\/span>, foreigners<\/em> were still their masters<\/em> for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.<\/p>","content_en":"30:8<\/strong> Although the return of the exiles began in 538 BC<\/span>, foreigners<\/em> were still their masters<\/em> for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.<\/p>","summary_ro":"30:8 Although the return of the exiles began in 538 BC, foreigners were still their masters for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.","summary_en":"30:8 Although the return of the exiles began in 538 BC, foreigners were still their masters for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107744,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:8","title_en":"Study Note: Ieremia 30:8","content_ro":"30:8<\/strong> Although the return of the exiles began in 538 BC<\/span>, foreigners<\/em> were still their masters<\/em> for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.<\/p>","content_en":"30:8<\/strong> Although the return of the exiles began in 538 BC<\/span>, foreigners<\/em> were still their masters<\/em> for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.<\/p>","summary_ro":"30:8 Although the return of the exiles began in 538 BC, foreigners were still their masters for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.","summary_en":"30:8 Although the return of the exiles began in 538 BC, foreigners were still their masters for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135370,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:8","title_en":"Study Note: Ieremia 30:8","content_ro":"30:8<\/strong> Although the return of the exiles began in 538 BC<\/span>, foreigners<\/em> were still their masters<\/em> for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.<\/p>","content_en":"30:8<\/strong> Although the return of the exiles began in 538 BC<\/span>, foreigners<\/em> were still their masters<\/em> for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.<\/p>","summary_ro":"30:8 Although the return of the exiles began in 538 BC, foreigners were still their masters for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.","summary_en":"30:8 Although the return of the exiles began in 538 BC, foreigners were still their masters for most of Israel’s history from the Exile through the Roman period. However, Israel experienced a measure of freedom during that time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":25440,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiah","title_en":"Messiah","content_ro":"<h3>MESSIAH<\/h3>\nTitle derived from the Hebrew, mashiach<\/span>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (<\/em>mashach<\/span>)<\/em> conveys this idea as well.<\/p>\nIsrael’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\nConcluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\nMessiah in the Old Testament<\/p>\nJewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\nAmong Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\nWhile later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\nWhile the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\nThe nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\nIt is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\nThe writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\nPsalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\nJeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\nWhile the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\nMessiah in the New Testament<\/p>\nThe NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\nThe Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\nFamily genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\nThe messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\nThe Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\nSee also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","content_en":"<h3>MESSIAH<\/h3>\nTitle derived from the Hebrew, mashiach<\/span>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (<\/em>mashach<\/span>)<\/em> conveys this idea as well.<\/p>\nIsrael’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\nConcluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\nMessiah in the Old Testament<\/p>\nJewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\nAmong Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\nWhile later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\nWhile the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\nThe nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\nIt is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\nThe writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\nPsalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\nJeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\nWhile the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\nMessiah in the New Testament<\/p>\nThe NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\nThe Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\nFamily genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\nThe messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\nThe Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\nSee also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","summary_ro":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","summary_en":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52493,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:9","title_en":"Study Note: Ieremia 30:9","content_ro":"30:9<\/strong> After the Exile, the Israelites cast aside their persistent worship of idols and truly served the<\/em> Lord<\/span> their God<\/em>. • The Lord would provide a king<\/em>,<\/em> also a descendant of David<\/em>,<\/em> who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).<\/p>","content_en":"30:9<\/strong> After the Exile, the Israelites cast aside their persistent worship of idols and truly served the<\/em> Lord<\/span> their God<\/em>. • The Lord would provide a king<\/em>,<\/em> also a descendant of David<\/em>,<\/em> who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).<\/p>","summary_ro":"30:9 After the Exile, the Israelites cast aside their persistent worship of idols and truly served the Lord their God. • The Lord would provide a king, also a descendant of David, who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).","summary_en":"30:9 After the Exile, the Israelites cast aside their persistent worship of idols and truly served the Lord their God. • The Lord would provide a king, also a descendant of David, who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80119,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:9","title_en":"Study Note: Ieremia 30:9","content_ro":"30:9<\/strong> After the Exile, the Israelites cast aside their persistent worship of idols and truly served the<\/em> Lord<\/span> their God<\/em>. • The Lord would provide a king<\/em>,<\/em> also a descendant of David<\/em>,<\/em> who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).<\/p>","content_en":"30:9<\/strong> After the Exile, the Israelites cast aside their persistent worship of idols and truly served the<\/em> Lord<\/span> their God<\/em>. • The Lord would provide a king<\/em>,<\/em> also a descendant of David<\/em>,<\/em> who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).<\/p>","summary_ro":"30:9 After the Exile, the Israelites cast aside their persistent worship of idols and truly served the Lord their God. • The Lord would provide a king, also a descendant of David, who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).","summary_en":"30:9 After the Exile, the Israelites cast aside their persistent worship of idols and truly served the Lord their God. • The Lord would provide a king, also a descendant of David, who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107745,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:9","title_en":"Study Note: Ieremia 30:9","content_ro":"30:9<\/strong> After the Exile, the Israelites cast aside their persistent worship of idols and truly served the<\/em> Lord<\/span> their God<\/em>. • The Lord would provide a king<\/em>,<\/em> also a descendant of David<\/em>,<\/em> who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).<\/p>","content_en":"30:9<\/strong> After the Exile, the Israelites cast aside their persistent worship of idols and truly served the<\/em> Lord<\/span> their God<\/em>. • The Lord would provide a king<\/em>,<\/em> also a descendant of David<\/em>,<\/em> who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).<\/p>","summary_ro":"30:9 After the Exile, the Israelites cast aside their persistent worship of idols and truly served the Lord their God. • The Lord would provide a king, also a descendant of David, who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).","summary_en":"30:9 After the Exile, the Israelites cast aside their persistent worship of idols and truly served the Lord their God. • The Lord would provide a king, also a descendant of David, who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135371,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:9","title_en":"Study Note: Ieremia 30:9","content_ro":"30:9<\/strong> After the Exile, the Israelites cast aside their persistent worship of idols and truly served the<\/em> Lord<\/span> their God<\/em>. • The Lord would provide a king<\/em>,<\/em> also a descendant of David<\/em>,<\/em> who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).<\/p>","content_en":"30:9<\/strong> After the Exile, the Israelites cast aside their persistent worship of idols and truly served the<\/em> Lord<\/span> their God<\/em>. • The Lord would provide a king<\/em>,<\/em> also a descendant of David<\/em>,<\/em> who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).<\/p>","summary_ro":"30:9 After the Exile, the Israelites cast aside their persistent worship of idols and truly served the Lord their God. • The Lord would provide a king, also a descendant of David, who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).","summary_en":"30:9 After the Exile, the Israelites cast aside their persistent worship of idols and truly served the Lord their God. • The Lord would provide a king, also a descendant of David, who would be called the Messiah (Isa 55:3-4; Ezek 34:23; 37:24; Hos 3:5; Luke 1:69; Acts 2:30; 13:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":19097,"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\nOT prophetic book, second in the canonical order of the Prophets.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Authenticity<\/p>\n• The Book of Jeremiah and the Septuagint<\/p>\n• Background<\/p>\n• Date<\/p>\n• Origin and Destination<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Outline and Content<\/p>\nAuthor<\/p>\nFew 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 Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (rsv<\/span>).<\/p>\nThe problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 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>\nThe 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>\nBaruch 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>\nAuthenticity<\/p>\nThat 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 Antiquities<\/em> 10; Talmud: 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>\nHigher 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\nThe Book of Jeremiah and the Septuagint<\/p>\nThe 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>\nBackground<\/p>\nThis is fully discussed in the previous entry. See<\/em> Jeremiah (Person) #1.<\/p>\n\nDate<\/p>\nThe 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 BC<\/span>).<\/p>\nOrigin and Destination<\/p>\nAfter 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 BC<\/span>. Until the deportation of Jehoiachin (597 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>\nPurpose<\/p>\nPart 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, 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>\nNevertheless, 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>\nTeaching<\/p>\nNational 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>\nIndividuals 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>\nJeremiah 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>\nA 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>\nOutline and Content<\/p>\nThough 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>\nThe 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>\nPlaces 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>\nThe 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>\nThe “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>\nLittle is known of Jeremiah’s activity or messages from c. 594–589 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>\nThe 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>\nThe 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 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>\nThe 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, nlt<\/span>).<\/p>\nJeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 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>\nThe 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>\nThe message to Baruch (ch 45), written about 605 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>\nThe 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>\nSome 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>\nThe prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 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>\nMessages 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>\nThe 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>\nChapter 51 concludes “the words of Jeremiah.”<\/p>\nChapter 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>\nSee also<\/em> Israel, History of; Jeremiah (Person) #1; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JEREMIAH, Book of<\/h3>\n\nOT prophetic book, second in the canonical order of the Prophets.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Authenticity<\/p>\n• The Book of Jeremiah and the Septuagint<\/p>\n• Background<\/p>\n• Date<\/p>\n• Origin and Destination<\/p>\n• Purpose<\/p>\n• Teaching<\/p>\n• Outline and Content<\/p>\nAuthor<\/p>\nFew 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 Lord<\/span> came to me: [first person] . . . your uncle will come to you [second person]’ ” (rsv<\/span>).<\/p>\nThe problem of the passage of time provides the strongest argument against the Jeremian authorship of chapter 52. Jeremiah was born about 657 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>\nThe 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>\nBaruch 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>\nAuthenticity<\/p>\nThat 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 Antiquities<\/em> 10; Talmud: 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>\nHigher 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\nThe Book of Jeremiah and the Septuagint<\/p>\nThe 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>\nBackground<\/p>\nThis is fully discussed in the previous entry. See<\/em> Jeremiah (Person) #1.<\/p>\n\nDate<\/p>\nThe 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 BC<\/span>).<\/p>\nOrigin and Destination<\/p>\nAfter 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 BC<\/span>. Until the deportation of Jehoiachin (597 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>\nPurpose<\/p>\nPart 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, 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>\nNevertheless, 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>\nTeaching<\/p>\nNational 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>\nIndividuals 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>\nJeremiah 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>\nA 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>\nOutline and Content<\/p>\nThough 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>\nThe 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>\nPlaces 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>\nThe 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>\nThe “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>\nLittle is known of Jeremiah’s activity or messages from c. 594–589 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>\nThe 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>\nThe 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 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>\nThe 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, nlt<\/span>).<\/p>\nJeremiah 39:1–43:7 records history from the fall of Jerusalem in 586 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>\nThe 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>\nThe message to Baruch (ch 45), written about 605 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>\nThe 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>\nSome 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>\nThe prophecy against Egypt opens with a colorful description of Egypt’s expulsion from Carchemish (605 BC<\/span>) after a short occupancy (Jer 46:1-12). The second message (vv 13-26) may picture the attack on Egypt in 601 BC<\/span> when Neco stopped Nebuchadnezzar at the border; the attack in 589 BC<\/span> when Hophra lost in his attempt to aid Zedekiah; or (most probably) the invasion of Egypt by Nebuchadnezzar in 568 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>\nMessages 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>\nThe 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>\nChapter 51 concludes “the words of Jeremiah.”<\/p>\nChapter 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>\nSee 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":52494,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:10","title_en":"Study Note: Ieremia 30:10","content_ro":"30:10<\/strong> The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands<\/em>. The Lord’s promised gifts would include peace and quiet<\/em> without fearsome enemies.<\/p>","content_en":"30:10<\/strong> The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands<\/em>. The Lord’s promised gifts would include peace and quiet<\/em> without fearsome enemies.<\/p>","summary_ro":"30:10 The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands. The Lord’s promised gifts would include peace and quiet without fearsome enemies.","summary_en":"30:10 The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands. The Lord’s promised gifts would include peace and quiet without fearsome enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80120,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:10","title_en":"Study Note: Ieremia 30:10","content_ro":"30:10<\/strong> The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands<\/em>. The Lord’s promised gifts would include peace and quiet<\/em> without fearsome enemies.<\/p>","content_en":"30:10<\/strong> The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands<\/em>. The Lord’s promised gifts would include peace and quiet<\/em> without fearsome enemies.<\/p>","summary_ro":"30:10 The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands. The Lord’s promised gifts would include peace and quiet without fearsome enemies.","summary_en":"30:10 The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands. The Lord’s promised gifts would include peace and quiet without fearsome enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107746,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:10","title_en":"Study Note: Ieremia 30:10","content_ro":"30:10<\/strong> The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands<\/em>. The Lord’s promised gifts would include peace and quiet<\/em> without fearsome enemies.<\/p>","content_en":"30:10<\/strong> The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands<\/em>. The Lord’s promised gifts would include peace and quiet<\/em> without fearsome enemies.<\/p>","summary_ro":"30:10 The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands. The Lord’s promised gifts would include peace and quiet without fearsome enemies.","summary_en":"30:10 The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands. The Lord’s promised gifts would include peace and quiet without fearsome enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135372,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:10","title_en":"Study Note: Ieremia 30:10","content_ro":"30:10<\/strong> The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands<\/em>. The Lord’s promised gifts would include peace and quiet<\/em> without fearsome enemies.<\/p>","content_en":"30:10<\/strong> The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands<\/em>. The Lord’s promised gifts would include peace and quiet<\/em> without fearsome enemies.<\/p>","summary_ro":"30:10 The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands. The Lord’s promised gifts would include peace and quiet without fearsome enemies.","summary_en":"30:10 The gathering of exiles would include those held in Babylon and also those who were scattered in distant lands. The Lord’s promised gifts would include peace and quiet without fearsome enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63790,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\nGod had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\nDuring the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\nOne of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\nJesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\nThose who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\nPassages for Further Study<\/strong><\/p>\nNum 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\nGod had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\nDuring the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\nOne of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\nJesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\nThose who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\nPassages for Further Study<\/strong><\/p>\nNum 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64014,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\nIn Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\nWho is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\nIsaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\nPassages for Further Study<\/strong><\/p>\nLev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\nIn Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\nWho is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\nIsaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\nPassages for Further Study<\/strong><\/p>\nLev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91416,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\nGod had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\nDuring the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\nOne of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\nJesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\nThose who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\nPassages for Further Study<\/strong><\/p>\nNum 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\nGod had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\nDuring the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\nOne of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\nJesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\nThose who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\nPassages for Further Study<\/strong><\/p>\nNum 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91640,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\nIn Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\nWho is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\nIsaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\nPassages for Further Study<\/strong><\/p>\nLev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\nIn Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\nWho is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\nIsaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\nPassages for Further Study<\/strong><\/p>\nLev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119042,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\nGod had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\nDuring the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\nOne of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\nJesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\nThose who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\nPassages for Further Study<\/strong><\/p>\nNum 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\nGod had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\nDuring the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\nOne of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\nJesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\nThose who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\nPassages for Further Study<\/strong><\/p>\nNum 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119266,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\nIn Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\nWho is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\nIsaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\nPassages for Further Study<\/strong><\/p>\nLev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\nIn Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\nWho is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\nIsaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\nPassages for Further Study<\/strong><\/p>\nLev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146668,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\nGod had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\nDuring the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\nOne of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\nJesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\nThose who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\nPassages for Further Study<\/strong><\/p>\nNum 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\nGod had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\nDuring the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\nOne of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\nJesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\nThose who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\nPassages for Further Study<\/strong><\/p>\nNum 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146892,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\nIn Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\nWho is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\nIsaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\nPassages for Further Study<\/strong><\/p>\nLev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\nIn Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\nWho is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\nIsaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\nPassages for Further Study<\/strong><\/p>\nLev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":52495,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:11","title_en":"Study Note: Ieremia 30:11","content_ro":"30:11<\/strong> The Lord could make these promises because he was with<\/em> his people and had the power to save<\/em> them. He promised to destroy vicious nations<\/em> and preserve his people. Still, the Lord would discipline<\/em> his people if they sinned.<\/p>","content_en":"30:11<\/strong> The Lord could make these promises because he was with<\/em> his people and had the power to save<\/em> them. He promised to destroy vicious nations<\/em> and preserve his people. Still, the Lord would discipline<\/em> his people if they sinned.<\/p>","summary_ro":"30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.","summary_en":"30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80121,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:11","title_en":"Study Note: Ieremia 30:11","content_ro":"30:11<\/strong> The Lord could make these promises because he was with<\/em> his people and had the power to save<\/em> them. He promised to destroy vicious nations<\/em> and preserve his people. Still, the Lord would discipline<\/em> his people if they sinned.<\/p>","content_en":"30:11<\/strong> The Lord could make these promises because he was with<\/em> his people and had the power to save<\/em> them. He promised to destroy vicious nations<\/em> and preserve his people. Still, the Lord would discipline<\/em> his people if they sinned.<\/p>","summary_ro":"30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.","summary_en":"30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107747,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:11","title_en":"Study Note: Ieremia 30:11","content_ro":"30:11<\/strong> The Lord could make these promises because he was with<\/em> his people and had the power to save<\/em> them. He promised to destroy vicious nations<\/em> and preserve his people. Still, the Lord would discipline<\/em> his people if they sinned.<\/p>","content_en":"30:11<\/strong> The Lord could make these promises because he was with<\/em> his people and had the power to save<\/em> them. He promised to destroy vicious nations<\/em> and preserve his people. Still, the Lord would discipline<\/em> his people if they sinned.<\/p>","summary_ro":"30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.","summary_en":"30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135373,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:11","title_en":"Study Note: Ieremia 30:11","content_ro":"30:11<\/strong> The Lord could make these promises because he was with<\/em> his people and had the power to save<\/em> them. He promised to destroy vicious nations<\/em> and preserve his people. Still, the Lord would discipline<\/em> his people if they sinned.<\/p>","content_en":"30:11<\/strong> The Lord could make these promises because he was with<\/em> his people and had the power to save<\/em> them. He promised to destroy vicious nations<\/em> and preserve his people. Still, the Lord would discipline<\/em> his people if they sinned.<\/p>","summary_ro":"30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.","summary_en":"30:11 The Lord could make these promises because he was with his people and had the power to save them. He promised to destroy vicious nations and preserve his people. Still, the Lord would discipline his people if they sinned.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":52496,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:12","title_en":"Study Note: Ieremia 30:12","content_ro":"30:12-14<\/strong> The exiles suffered injury<\/em>—a terrible wound<\/em>—<\/em>because of their many sins<\/em>. • lovers . . . allies:<\/em> The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).<\/p>","content_en":"30:12-14<\/strong> The exiles suffered injury<\/em>—a terrible wound<\/em>—<\/em>because of their many sins<\/em>. • lovers . . . allies:<\/em> The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).<\/p>","summary_ro":"30:12-14 The exiles suffered injury—a terrible wound—because of their many sins. • lovers . . . allies: The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).","summary_en":"30:12-14 The exiles suffered injury—a terrible wound—because of their many sins. • lovers . . . allies: The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80122,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:12","title_en":"Study Note: Ieremia 30:12","content_ro":"30:12-14<\/strong> The exiles suffered injury<\/em>—a terrible wound<\/em>—<\/em>because of their many sins<\/em>. • lovers . . . allies:<\/em> The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).<\/p>","content_en":"30:12-14<\/strong> The exiles suffered injury<\/em>—a terrible wound<\/em>—<\/em>because of their many sins<\/em>. • lovers . . . allies:<\/em> The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).<\/p>","summary_ro":"30:12-14 The exiles suffered injury—a terrible wound—because of their many sins. • lovers . . . allies: The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).","summary_en":"30:12-14 The exiles suffered injury—a terrible wound—because of their many sins. • lovers . . . allies: The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107748,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:12","title_en":"Study Note: Ieremia 30:12","content_ro":"30:12-14<\/strong> The exiles suffered injury<\/em>—a terrible wound<\/em>—<\/em>because of their many sins<\/em>. • lovers . . . allies:<\/em> The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).<\/p>","content_en":"30:12-14<\/strong> The exiles suffered injury<\/em>—a terrible wound<\/em>—<\/em>because of their many sins<\/em>. • lovers . . . allies:<\/em> The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).<\/p>","summary_ro":"30:12-14 The exiles suffered injury—a terrible wound—because of their many sins. • lovers . . . allies: The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).","summary_en":"30:12-14 The exiles suffered injury—a terrible wound—because of their many sins. • lovers . . . allies: The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135374,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:12","title_en":"Study Note: Ieremia 30:12","content_ro":"30:12-14<\/strong> The exiles suffered injury<\/em>—a terrible wound<\/em>—<\/em>because of their many sins<\/em>. • lovers . . . allies:<\/em> The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).<\/p>","content_en":"30:12-14<\/strong> The exiles suffered injury<\/em>—a terrible wound<\/em>—<\/em>because of their many sins<\/em>. • lovers . . . allies:<\/em> The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).<\/p>","summary_ro":"30:12-14 The exiles suffered injury—a terrible wound—because of their many sins. • lovers . . . allies: The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).","summary_en":"30:12-14 The exiles suffered injury—a terrible wound—because of their many sins. • lovers . . . allies: The Lord used these terms to refer to nations, especially Egypt, that had been Judah’s trusted friends (see 4:30; Ezek 16:15-63).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":52497,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:15","title_en":"Study Note: Ieremia 30:15","content_ro":"30:15<\/strong> The Israelites had no right to protest<\/em> their punishment<\/em>;<\/em> they deserved their exile, and God’s justice demanded that they be punished.<\/p>","content_en":"30:15<\/strong> The Israelites had no right to protest<\/em> their punishment<\/em>;<\/em> they deserved their exile, and God’s justice demanded that they be punished.<\/p>","summary_ro":"30:15 The Israelites had no right to protest their punishment; they deserved their exile, and God’s justice demanded that they be punished.","summary_en":"30:15 The Israelites had no right to protest their punishment; they deserved their exile, and God’s justice demanded that they be punished.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80123,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:15","title_en":"Study Note: Ieremia 30:15","content_ro":"30:15<\/strong> The Israelites had no right to protest<\/em> their punishment<\/em>;<\/em> they deserved their exile, and God’s justice demanded that they be punished.<\/p>","content_en":"30:15<\/strong> The Israelites had no right to protest<\/em> their punishment<\/em>;<\/em> they deserved their exile, and God’s justice demanded that they be punished.<\/p>","summary_ro":"30:15 The Israelites had no right to protest their punishment; they deserved their exile, and God’s justice demanded that they be punished.","summary_en":"30:15 The Israelites had no right to protest their punishment; they deserved their exile, and God’s justice demanded that they be punished.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107749,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:15","title_en":"Study Note: Ieremia 30:15","content_ro":"30:15<\/strong> The Israelites had no right to protest<\/em> their punishment<\/em>;<\/em> they deserved their exile, and God’s justice demanded that they be punished.<\/p>","content_en":"30:15<\/strong> The Israelites had no right to protest<\/em> their punishment<\/em>;<\/em> they deserved their exile, and God’s justice demanded that they be punished.<\/p>","summary_ro":"30:15 The Israelites had no right to protest their punishment; they deserved their exile, and God’s justice demanded that they be punished.","summary_en":"30:15 The Israelites had no right to protest their punishment; they deserved their exile, and God’s justice demanded that they be punished.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135375,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:15","title_en":"Study Note: Ieremia 30:15","content_ro":"30:15<\/strong> The Israelites had no right to protest<\/em> their punishment<\/em>;<\/em> they deserved their exile, and God’s justice demanded that they be punished.<\/p>","content_en":"30:15<\/strong> The Israelites had no right to protest<\/em> their punishment<\/em>;<\/em> they deserved their exile, and God’s justice demanded that they be punished.<\/p>","summary_ro":"30:15 The Israelites had no right to protest their punishment; they deserved their exile, and God’s justice demanded that they be punished.","summary_en":"30:15 The Israelites had no right to protest their punishment; they deserved their exile, and God’s justice demanded that they be punished.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":52498,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:16","title_en":"Study Note: Ieremia 30:16","content_ro":"30:16<\/strong> all who devour you will be devoured:<\/em> See 25:11-12.<\/p>","content_en":"30:16<\/strong> all who devour you will be devoured:<\/em> See 25:11-12.<\/p>","summary_ro":"30:16 all who devour you will be devoured: See 25:11-12.","summary_en":"30:16 all who devour you will be devoured: See 25:11-12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80124,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:16","title_en":"Study Note: Ieremia 30:16","content_ro":"30:16<\/strong> all who devour you will be devoured:<\/em> See 25:11-12.<\/p>","content_en":"30:16<\/strong> all who devour you will be devoured:<\/em> See 25:11-12.<\/p>","summary_ro":"30:16 all who devour you will be devoured: See 25:11-12.","summary_en":"30:16 all who devour you will be devoured: See 25:11-12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107750,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:16","title_en":"Study Note: Ieremia 30:16","content_ro":"30:16<\/strong> all who devour you will be devoured:<\/em> See 25:11-12.<\/p>","content_en":"30:16<\/strong> all who devour you will be devoured:<\/em> See 25:11-12.<\/p>","summary_ro":"30:16 all who devour you will be devoured: See 25:11-12.","summary_en":"30:16 all who devour you will be devoured: See 25:11-12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135376,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:16","title_en":"Study Note: Ieremia 30:16","content_ro":"30:16<\/strong> all who devour you will be devoured:<\/em> See 25:11-12.<\/p>","content_en":"30:16<\/strong> all who devour you will be devoured:<\/em> See 25:11-12.<\/p>","summary_ro":"30:16 all who devour you will be devoured: See 25:11-12.","summary_en":"30:16 all who devour you will be devoured: See 25:11-12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":28667,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Outcast","title_en":"Outcast","content_ro":"<h3>OUTCAST<\/h3>\nEnglish translation of two related Hebrew terms whose primary meanings are to push away, banish, or cast out. In five of seven passages the term refers to exiles from Israel who are to be regathered by the Lord (Ps 147:2; Is 11:12; 27:13; 56:8; Jer 30:17). In two other passages it refers to fugitives from Moab (Is 16:3-4) and from Elam (Jer 49:36).<\/p>","content_en":"<h3>OUTCAST<\/h3>\nEnglish translation of two related Hebrew terms whose primary meanings are to push away, banish, or cast out. In five of seven passages the term refers to exiles from Israel who are to be regathered by the Lord (Ps 147:2; Is 11:12; 27:13; 56:8; Jer 30:17). In two other passages it refers to fugitives from Moab (Is 16:3-4) and from Elam (Jer 49:36).<\/p>","summary_ro":"OUTCAST English translation of two related Hebrew terms whose primary meanings are to push away, banish, or cast out. In five of seven passages the term refers to exiles from Israel who are to be regathered by the Lord (Ps 147:2; Is 11:12; 27:13; 56:8; Jer 30:17). In two other passages it refers to fugitives from Moab (Is 16:3-4) and from Elam (Jer 49:36).","summary_en":"OUTCAST English translation of two related Hebrew terms whose primary meanings are to push away, banish, or cast out. In five of seven passages the term refers to exiles from Israel who are to be regathered by the Lord (Ps 147:2; Is 11:12; 27:13; 56:8; Jer 30:17). In two other passages it refers to fugitives from Moab (Is 16:3-4) and from Elam (Jer 49:36).","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52499,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:17","title_en":"Study Note: Ieremia 30:17","content_ro":"30:17<\/strong> I will . . . heal your wounds:<\/em> The people would return from exile and their sins would be removed.<\/p>","content_en":"30:17<\/strong> I will . . . heal your wounds:<\/em> The people would return from exile and their sins would be removed.<\/p>","summary_ro":"30:17 I will . . . heal your wounds: The people would return from exile and their sins would be removed.","summary_en":"30:17 I will . . . heal your wounds: The people would return from exile and their sins would be removed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80125,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:17","title_en":"Study Note: Ieremia 30:17","content_ro":"30:17<\/strong> I will . . . heal your wounds:<\/em> The people would return from exile and their sins would be removed.<\/p>","content_en":"30:17<\/strong> I will . . . heal your wounds:<\/em> The people would return from exile and their sins would be removed.<\/p>","summary_ro":"30:17 I will . . . heal your wounds: The people would return from exile and their sins would be removed.","summary_en":"30:17 I will . . . heal your wounds: The people would return from exile and their sins would be removed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107751,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:17","title_en":"Study Note: Ieremia 30:17","content_ro":"30:17<\/strong> I will . . . heal your wounds:<\/em> The people would return from exile and their sins would be removed.<\/p>","content_en":"30:17<\/strong> I will . . . heal your wounds:<\/em> The people would return from exile and their sins would be removed.<\/p>","summary_ro":"30:17 I will . . . heal your wounds: The people would return from exile and their sins would be removed.","summary_en":"30:17 I will . . . heal your wounds: The people would return from exile and their sins would be removed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135377,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:17","title_en":"Study Note: Ieremia 30:17","content_ro":"30:17<\/strong> I will . . . heal your wounds:<\/em> The people would return from exile and their sins would be removed.<\/p>","content_en":"30:17<\/strong> I will . . . heal your wounds:<\/em> The people would return from exile and their sins would be removed.<\/p>","summary_ro":"30:17 I will . . . heal your wounds: The people would return from exile and their sins would be removed.","summary_en":"30:17 I will . . . heal your wounds: The people would return from exile and their sins would be removed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":7343,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Compassion","title_en":"Compassion","content_ro":"<h3>COMPASSION<\/h3>\nQuality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\nIn the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\nIn the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\nThe apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","content_en":"<h3>COMPASSION<\/h3>\nQuality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\nIn the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\nIn the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\nThe apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","summary_ro":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","summary_en":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52500,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:18","title_en":"Study Note: Ieremia 30:18","content_ro":"30:18<\/strong> The walls of Jerusalem<\/em> were rebuilt<\/em> in 445 BC<\/span> under Nehemiah’s leadership (Neh 12:22-43).<\/p>","content_en":"30:18<\/strong> The walls of Jerusalem<\/em> were rebuilt<\/em> in 445 BC<\/span> under Nehemiah’s leadership (Neh 12:22-43).<\/p>","summary_ro":"30:18 The walls of Jerusalem were rebuilt in 445 BC under Nehemiah’s leadership (Neh 12:22-43).","summary_en":"30:18 The walls of Jerusalem were rebuilt in 445 BC under Nehemiah’s leadership (Neh 12:22-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80126,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:18","title_en":"Study Note: Ieremia 30:18","content_ro":"30:18<\/strong> The walls of Jerusalem<\/em> were rebuilt<\/em> in 445 BC<\/span> under Nehemiah’s leadership (Neh 12:22-43).<\/p>","content_en":"30:18<\/strong> The walls of Jerusalem<\/em> were rebuilt<\/em> in 445 BC<\/span> under Nehemiah’s leadership (Neh 12:22-43).<\/p>","summary_ro":"30:18 The walls of Jerusalem were rebuilt in 445 BC under Nehemiah’s leadership (Neh 12:22-43).","summary_en":"30:18 The walls of Jerusalem were rebuilt in 445 BC under Nehemiah’s leadership (Neh 12:22-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107752,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:18","title_en":"Study Note: Ieremia 30:18","content_ro":"30:18<\/strong> The walls of Jerusalem<\/em> were rebuilt<\/em> in 445 BC<\/span> under Nehemiah’s leadership (Neh 12:22-43).<\/p>","content_en":"30:18<\/strong> The walls of Jerusalem<\/em> were rebuilt<\/em> in 445 BC<\/span> under Nehemiah’s leadership (Neh 12:22-43).<\/p>","summary_ro":"30:18 The walls of Jerusalem were rebuilt in 445 BC under Nehemiah’s leadership (Neh 12:22-43).","summary_en":"30:18 The walls of Jerusalem were rebuilt in 445 BC under Nehemiah’s leadership (Neh 12:22-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135378,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:18","title_en":"Study Note: Ieremia 30:18","content_ro":"30:18<\/strong> The walls of Jerusalem<\/em> were rebuilt<\/em> in 445 BC<\/span> under Nehemiah’s leadership (Neh 12:22-43).<\/p>","content_en":"30:18<\/strong> The walls of Jerusalem<\/em> were rebuilt<\/em> in 445 BC<\/span> under Nehemiah’s leadership (Neh 12:22-43).<\/p>","summary_ro":"30:18 The walls of Jerusalem were rebuilt in 445 BC under Nehemiah’s leadership (Neh 12:22-43).","summary_en":"30:18 The walls of Jerusalem were rebuilt in 445 BC under Nehemiah’s leadership (Neh 12:22-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61328,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88954,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116580,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144206,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":52501,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:19","title_en":"Study Note: Ieremia 30:19","content_ro":"30:19-21<\/strong> The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy<\/em> and sing songs of thanksgiving<\/em>. The city would be honored by its neighbors, and its streets would be filled with children<\/em> who would grow up and prosper<\/em>. The nation would have its own ruler again<\/em>.<\/p>","content_en":"30:19-21<\/strong> The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy<\/em> and sing songs of thanksgiving<\/em>. The city would be honored by its neighbors, and its streets would be filled with children<\/em> who would grow up and prosper<\/em>. The nation would have its own ruler again<\/em>.<\/p>","summary_ro":"30:19-21 The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy and sing songs of thanksgiving. The city would be honored by its neighbors, and its streets would be filled with children who would grow up and prosper. The nation would have its own ruler again.","summary_en":"30:19-21 The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy and sing songs of thanksgiving. The city would be honored by its neighbors, and its streets would be filled with children who would grow up and prosper. The nation would have its own ruler again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80127,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:19","title_en":"Study Note: Ieremia 30:19","content_ro":"30:19-21<\/strong> The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy<\/em> and sing songs of thanksgiving<\/em>. The city would be honored by its neighbors, and its streets would be filled with children<\/em> who would grow up and prosper<\/em>. The nation would have its own ruler again<\/em>.<\/p>","content_en":"30:19-21<\/strong> The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy<\/em> and sing songs of thanksgiving<\/em>. The city would be honored by its neighbors, and its streets would be filled with children<\/em> who would grow up and prosper<\/em>. The nation would have its own ruler again<\/em>.<\/p>","summary_ro":"30:19-21 The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy and sing songs of thanksgiving. The city would be honored by its neighbors, and its streets would be filled with children who would grow up and prosper. The nation would have its own ruler again.","summary_en":"30:19-21 The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy and sing songs of thanksgiving. The city would be honored by its neighbors, and its streets would be filled with children who would grow up and prosper. The nation would have its own ruler again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107753,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:19","title_en":"Study Note: Ieremia 30:19","content_ro":"30:19-21<\/strong> The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy<\/em> and sing songs of thanksgiving<\/em>. The city would be honored by its neighbors, and its streets would be filled with children<\/em> who would grow up and prosper<\/em>. The nation would have its own ruler again<\/em>.<\/p>","content_en":"30:19-21<\/strong> The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy<\/em> and sing songs of thanksgiving<\/em>. The city would be honored by its neighbors, and its streets would be filled with children<\/em> who would grow up and prosper<\/em>. The nation would have its own ruler again<\/em>.<\/p>","summary_ro":"30:19-21 The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy and sing songs of thanksgiving. The city would be honored by its neighbors, and its streets would be filled with children who would grow up and prosper. The nation would have its own ruler again.","summary_en":"30:19-21 The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy and sing songs of thanksgiving. The city would be honored by its neighbors, and its streets would be filled with children who would grow up and prosper. The nation would have its own ruler again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135379,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:19","title_en":"Study Note: Ieremia 30:19","content_ro":"30:19-21<\/strong> The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy<\/em> and sing songs of thanksgiving<\/em>. The city would be honored by its neighbors, and its streets would be filled with children<\/em> who would grow up and prosper<\/em>. The nation would have its own ruler again<\/em>.<\/p>","content_en":"30:19-21<\/strong> The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy<\/em> and sing songs of thanksgiving<\/em>. The city would be honored by its neighbors, and its streets would be filled with children<\/em> who would grow up and prosper<\/em>. The nation would have its own ruler again<\/em>.<\/p>","summary_ro":"30:19-21 The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy and sing songs of thanksgiving. The city would be honored by its neighbors, and its streets would be filled with children who would grow up and prosper. The nation would have its own ruler again.","summary_en":"30:19-21 The rebuilt Jerusalem would be the center of a healthy and growing nation. Its growing population would experience joy and sing songs of thanksgiving. The city would be honored by its neighbors, and its streets would be filled with children who would grow up and prosper. The nation would have its own ruler again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61292,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88918,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116544,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144170,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":3753,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Jesus*, Baptism","title_en":"of Jesus*, Baptism","content_ro":"<h3>BAPTISM OF JESUS*<\/h3>\nMajor event in Jesus’ life, which marked the beginning of his ministry. The fact that John the Baptist baptized Jesus is disputed by very few scholars today, but the purpose and significance of Jesus’ baptism remain controversial.<\/p>\nThe Gospel accounts agree that John’s baptism was a baptism of repentance (Mt 3:6-10; Mk 1:4-5; Lk 3:3-14). He proclaimed that the kingdom of heaven was at hand and that God’s people should prepare for the Lord’s coming by a renewal of faith toward God. For John, that meant repentance, confession of sins, and practicing righteousness. That being so, why was Jesus baptized? If Jesus was sinless, as the NT proclaims (2 Cor 5:21; Heb 4:15; 1 Pt 2:22), why did he submit to a baptism of repentance for the forgiveness of sins? The Gospels provide the answers.<\/p>\nThe Gospel of Mark<\/p>\nMark presents the baptism of Jesus as a necessary preparation for his period of temptation and ministry. At his baptism Jesus received the Father’s approval and the bestowal of the Holy Spirit (1:9-11). Mark’s focus on Jesus’ special relation to the Father, “You are my beloved Son, and I am fully pleased with you” (1:11, nlt<\/span>), brings together two important OT references. Jesus’ messiahship is presented in a radically new way, in which the ruling Messiah (Ps 2:7) is also the Suffering Servant of the Lord (Is 42:1). Popular Jewish belief expected a ruling Messiah who would establish the kingdom of God, not a Messiah who would suffer for the people. Mark intended to show that in Jesus alone had God’s appointed time for the fulfillment of his purpose come.<\/p>\nThe statement that the heavens opened at the baptism of Jesus (Mk 1:10) may proclaim the arrival of the “end times” (the time of fulfillment and the establishment of God’s kingdom). A then-current Jewish interpretation of Isaiah 64:1 held that in the last days God would open the heavens and come down to his people. In Jewish thought the rending of the heavens was also associated with hearing God’s voice and the bestowal of God’s Spirit.<\/p>\nThe Gospel of Matthew<\/p>\nMatthew’s account of Jesus’ baptism has more detail than Mark’s. It begins by noting John’s reluctance to baptize Jesus (3:14). John was persuaded only after Jesus explained to him that the act was “fitting for us to fulfil all righteousness” (3:15, rsv<\/span>). Although the full meaning of those words is uncertain, they at least suggest that Jesus’ baptism was necessary to accomplish God’s will. In both the Old and New Testaments (Ps 98:2-3; Rom 1:17) God’s righteousness is seen in his salvation for his people. That is why the Messiah can be called “The Lord<\/span> Is Our Righteousness” (Jer 23:6; cf. Is 11:1-5). Jesus told John that his baptism was necessary to do God’s will in bringing about salvation for his people. Thus the Father’s declaration at Jesus’ baptism is presented in the form of a public announcement, emphasizing that Jesus was God’s anointed Servant about to begin his ministry as the bringer of the Lord’s salvation.<\/p>\nThe Gospel of Luke<\/p>\nLuke passes over Jesus’ baptism quickly, placing it alongside the baptism of others who came to John (3:21-22). The context in Luke also sheds some light on the purpose of Jesus’ baptism. Luke, unlike Matthew, places the genealogy of Jesus after his baptism and just before his ministry begins. The parallel to Moses, whose genealogy occurs just before his primary work begins (Ex 6:14-25), seems more than coincidental. It is probably intended to illustrate Jesus’ role in bringing deliverance (salvation) to God’s people just as Moses did in the OT. At his baptism, by the descent of the Holy Spirit upon him, Jesus was equipped to do the mission God had called him to do. Following his temptation (Lk 4:1-13), Jesus entered the synagogue and declared to the people that he had been anointed by the Spirit to proclaim good news (4:16-21). That anointing came at Jesus’ baptism (cf. Acts 10:37-38).<\/p>\nIn his Gospel account, Luke tried to identify Jesus with the common people—for example, in the birth story (with Jesus born in a stable and visited by lowly shepherds, Lk 2:8-20) and through placing the genealogy (stressing Jesus’ relation to all of humanity, 3:38) right after the baptism. Thus, Luke saw the baptism as Jesus’ first step in identifying himself with those he had come to save.<\/p>\nIn the OT the Messiah was always inseparable from the people he represented (see especially Jer 30:21 and Ez 45–46). Although the “servant” in Isaiah is sometimes viewed corporately (Is 44:1) and sometimes individually (53:3), he is always viewed as the representative of the people<\/em> to the Lord (49:5-26), as well as the servant of the Lord.<\/em><\/p>\nEvidently Luke, along with Mark and Matthew, was trying to show that Jesus, as the divine representative of the people, had identified himself with them in his baptism.<\/p>\nThe Gospel of John<\/p>\nThe fourth Gospel does not say that Jesus was baptized but does say that John the Baptist saw the Spirit descend upon Jesus (Jn 1:32-34). The account emphasizes that Jesus went to John during John’s preaching and baptizing ministry; John recognized that Jesus was the Christ, that God’s Spirit was upon him, and that he was the Son of God. John also recognized that Jesus, unlike himself, baptized with the Holy Spirit (1:29-36).<\/p>\nJohn the Baptist described Jesus as the “Lamb of God who takes away the sin of the world” (1:29, nlt<\/span>). The closest OT parallel to that statement comes from a “servant of the Lord” passage (Is 53:6-7). It is possible that “Lamb of God” could be an alternate translation of the Aramaic term “servant of God.”<\/p>\nThe sense of Jesus as the one who bears the sins of the people is obviously in view in the fourth Gospel. That Jesus was the promised representative and deliverer of the people was understood by John the Baptist and conveyed by the Gospel writer.<\/p>\nConclusion<\/p>\nIn the four Gospels it is clear that the Holy Spirit came upon Jesus at his baptism to enable him to do the work of God. All four Gospel writers saw that Jesus had been anointed by God to accomplish his mission of bringing salvation to the people. Those ideas provide a key to understanding why Jesus was baptized. On that occasion at the beginning of his ministry, God anointed Jesus with the Holy Spirit to do his mediating work between God and the people. At his baptism Jesus was identified as the one who would bear the people’s sins; Jesus was baptized to identify himself with sinful people.<\/p>\nSee also<\/em> Jesus Christ.<\/p>","content_en":"<h3>BAPTISM OF JESUS*<\/h3>\nMajor event in Jesus’ life, which marked the beginning of his ministry. The fact that John the Baptist baptized Jesus is disputed by very few scholars today, but the purpose and significance of Jesus’ baptism remain controversial.<\/p>\nThe Gospel accounts agree that John’s baptism was a baptism of repentance (Mt 3:6-10; Mk 1:4-5; Lk 3:3-14). He proclaimed that the kingdom of heaven was at hand and that God’s people should prepare for the Lord’s coming by a renewal of faith toward God. For John, that meant repentance, confession of sins, and practicing righteousness. That being so, why was Jesus baptized? If Jesus was sinless, as the NT proclaims (2 Cor 5:21; Heb 4:15; 1 Pt 2:22), why did he submit to a baptism of repentance for the forgiveness of sins? The Gospels provide the answers.<\/p>\nThe Gospel of Mark<\/p>\nMark presents the baptism of Jesus as a necessary preparation for his period of temptation and ministry. At his baptism Jesus received the Father’s approval and the bestowal of the Holy Spirit (1:9-11). Mark’s focus on Jesus’ special relation to the Father, “You are my beloved Son, and I am fully pleased with you” (1:11, nlt<\/span>), brings together two important OT references. Jesus’ messiahship is presented in a radically new way, in which the ruling Messiah (Ps 2:7) is also the Suffering Servant of the Lord (Is 42:1). Popular Jewish belief expected a ruling Messiah who would establish the kingdom of God, not a Messiah who would suffer for the people. Mark intended to show that in Jesus alone had God’s appointed time for the fulfillment of his purpose come.<\/p>\nThe statement that the heavens opened at the baptism of Jesus (Mk 1:10) may proclaim the arrival of the “end times” (the time of fulfillment and the establishment of God’s kingdom). A then-current Jewish interpretation of Isaiah 64:1 held that in the last days God would open the heavens and come down to his people. In Jewish thought the rending of the heavens was also associated with hearing God’s voice and the bestowal of God’s Spirit.<\/p>\nThe Gospel of Matthew<\/p>\nMatthew’s account of Jesus’ baptism has more detail than Mark’s. It begins by noting John’s reluctance to baptize Jesus (3:14). John was persuaded only after Jesus explained to him that the act was “fitting for us to fulfil all righteousness” (3:15, rsv<\/span>). Although the full meaning of those words is uncertain, they at least suggest that Jesus’ baptism was necessary to accomplish God’s will. In both the Old and New Testaments (Ps 98:2-3; Rom 1:17) God’s righteousness is seen in his salvation for his people. That is why the Messiah can be called “The Lord<\/span> Is Our Righteousness” (Jer 23:6; cf. Is 11:1-5). Jesus told John that his baptism was necessary to do God’s will in bringing about salvation for his people. Thus the Father’s declaration at Jesus’ baptism is presented in the form of a public announcement, emphasizing that Jesus was God’s anointed Servant about to begin his ministry as the bringer of the Lord’s salvation.<\/p>\nThe Gospel of Luke<\/p>\nLuke passes over Jesus’ baptism quickly, placing it alongside the baptism of others who came to John (3:21-22). The context in Luke also sheds some light on the purpose of Jesus’ baptism. Luke, unlike Matthew, places the genealogy of Jesus after his baptism and just before his ministry begins. The parallel to Moses, whose genealogy occurs just before his primary work begins (Ex 6:14-25), seems more than coincidental. It is probably intended to illustrate Jesus’ role in bringing deliverance (salvation) to God’s people just as Moses did in the OT. At his baptism, by the descent of the Holy Spirit upon him, Jesus was equipped to do the mission God had called him to do. Following his temptation (Lk 4:1-13), Jesus entered the synagogue and declared to the people that he had been anointed by the Spirit to proclaim good news (4:16-21). That anointing came at Jesus’ baptism (cf. Acts 10:37-38).<\/p>\nIn his Gospel account, Luke tried to identify Jesus with the common people—for example, in the birth story (with Jesus born in a stable and visited by lowly shepherds, Lk 2:8-20) and through placing the genealogy (stressing Jesus’ relation to all of humanity, 3:38) right after the baptism. Thus, Luke saw the baptism as Jesus’ first step in identifying himself with those he had come to save.<\/p>\nIn the OT the Messiah was always inseparable from the people he represented (see especially Jer 30:21 and Ez 45–46). Although the “servant” in Isaiah is sometimes viewed corporately (Is 44:1) and sometimes individually (53:3), he is always viewed as the representative of the people<\/em> to the Lord (49:5-26), as well as the servant of the Lord.<\/em><\/p>\nEvidently Luke, along with Mark and Matthew, was trying to show that Jesus, as the divine representative of the people, had identified himself with them in his baptism.<\/p>\nThe Gospel of John<\/p>\nThe fourth Gospel does not say that Jesus was baptized but does say that John the Baptist saw the Spirit descend upon Jesus (Jn 1:32-34). The account emphasizes that Jesus went to John during John’s preaching and baptizing ministry; John recognized that Jesus was the Christ, that God’s Spirit was upon him, and that he was the Son of God. John also recognized that Jesus, unlike himself, baptized with the Holy Spirit (1:29-36).<\/p>\nJohn the Baptist described Jesus as the “Lamb of God who takes away the sin of the world” (1:29, nlt<\/span>). The closest OT parallel to that statement comes from a “servant of the Lord” passage (Is 53:6-7). It is possible that “Lamb of God” could be an alternate translation of the Aramaic term “servant of God.”<\/p>\nThe sense of Jesus as the one who bears the sins of the people is obviously in view in the fourth Gospel. That Jesus was the promised representative and deliverer of the people was understood by John the Baptist and conveyed by the Gospel writer.<\/p>\nConclusion<\/p>\nIn the four Gospels it is clear that the Holy Spirit came upon Jesus at his baptism to enable him to do the work of God. All four Gospel writers saw that Jesus had been anointed by God to accomplish his mission of bringing salvation to the people. Those ideas provide a key to understanding why Jesus was baptized. On that occasion at the beginning of his ministry, God anointed Jesus with the Holy Spirit to do his mediating work between God and the people. At his baptism Jesus was identified as the one who would bear the people’s sins; Jesus was baptized to identify himself with sinful people.<\/p>\nSee also<\/em> Jesus Christ.<\/p>","summary_ro":"BAPTISM OF JESUS* Major event in Jesus’ life, which marked the beginning of his ministry. The fact that John the Baptist baptized Jesus is disputed by very few scholars today, but the purpose and significance of Jesus’ baptism remain controversial. The Gospel accounts agree that John’s baptism was a baptism of repentance (Mt 3:6-10; Mk 1:4-5; Lk 3:3-14). He proclaimed that the kingdom of heaven was at hand and that God’s people should prepare for the Lord’s coming by a renewal of faith toward...","summary_en":"BAPTISM OF JESUS* Major event in Jesus’ life, which marked the beginning of his ministry. The fact that John the Baptist baptized Jesus is disputed by very few scholars today, but the purpose and significance of Jesus’ baptism remain controversial. The Gospel accounts agree that John’s baptism was a baptism of repentance (Mt 3:6-10; Mk 1:4-5; Lk 3:3-14). He proclaimed that the kingdom of heaven was at hand and that God’s people should prepare for the Lord’s coming by a renewal of faith toward...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":52502,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:22","title_en":"Study Note: Ieremia 30:22","content_ro":"30:22<\/strong> The Lord wanted to establish a nation whose people<\/em> were totally committed to worshiping him as the one true God<\/em> (Exod 6:7; Ezek 36:38).<\/p>","content_en":"30:22<\/strong> The Lord wanted to establish a nation whose people<\/em> were totally committed to worshiping him as the one true God<\/em> (Exod 6:7; Ezek 36:38).<\/p>","summary_ro":"30:22 The Lord wanted to establish a nation whose people were totally committed to worshiping him as the one true God (Exod 6:7; Ezek 36:38).","summary_en":"30:22 The Lord wanted to establish a nation whose people were totally committed to worshiping him as the one true God (Exod 6:7; Ezek 36:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80128,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:22","title_en":"Study Note: Ieremia 30:22","content_ro":"30:22<\/strong> The Lord wanted to establish a nation whose people<\/em> were totally committed to worshiping him as the one true God<\/em> (Exod 6:7; Ezek 36:38).<\/p>","content_en":"30:22<\/strong> The Lord wanted to establish a nation whose people<\/em> were totally committed to worshiping him as the one true God<\/em> (Exod 6:7; Ezek 36:38).<\/p>","summary_ro":"30:22 The Lord wanted to establish a nation whose people were totally committed to worshiping him as the one true God (Exod 6:7; Ezek 36:38).","summary_en":"30:22 The Lord wanted to establish a nation whose people were totally committed to worshiping him as the one true God (Exod 6:7; Ezek 36:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107754,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:22","title_en":"Study Note: Ieremia 30:22","content_ro":"30:22<\/strong> The Lord wanted to establish a nation whose people<\/em> were totally committed to worshiping him as the one true God<\/em> (Exod 6:7; Ezek 36:38).<\/p>","content_en":"30:22<\/strong> The Lord wanted to establish a nation whose people<\/em> were totally committed to worshiping him as the one true God<\/em> (Exod 6:7; Ezek 36:38).<\/p>","summary_ro":"30:22 The Lord wanted to establish a nation whose people were totally committed to worshiping him as the one true God (Exod 6:7; Ezek 36:38).","summary_en":"30:22 The Lord wanted to establish a nation whose people were totally committed to worshiping him as the one true God (Exod 6:7; Ezek 36:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135380,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:22","title_en":"Study Note: Ieremia 30:22","content_ro":"30:22<\/strong> The Lord wanted to establish a nation whose people<\/em> were totally committed to worshiping him as the one true God<\/em> (Exod 6:7; Ezek 36:38).<\/p>","content_en":"30:22<\/strong> The Lord wanted to establish a nation whose people<\/em> were totally committed to worshiping him as the one true God<\/em> (Exod 6:7; Ezek 36:38).<\/p>","summary_ro":"30:22 The Lord wanted to establish a nation whose people were totally committed to worshiping him as the one true God (Exod 6:7; Ezek 36:38).","summary_en":"30:22 The Lord wanted to establish a nation whose people were totally committed to worshiping him as the one true God (Exod 6:7; Ezek 36:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":52503,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:23","title_en":"Study Note: Ieremia 30:23","content_ro":"30:23<\/strong> The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger<\/em> against the wicked<\/em>.<\/p>","content_en":"30:23<\/strong> The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger<\/em> against the wicked<\/em>.<\/p>","summary_ro":"30:23 The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger against the wicked.","summary_en":"30:23 The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger against the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80129,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:23","title_en":"Study Note: Ieremia 30:23","content_ro":"30:23<\/strong> The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger<\/em> against the wicked<\/em>.<\/p>","content_en":"30:23<\/strong> The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger<\/em> against the wicked<\/em>.<\/p>","summary_ro":"30:23 The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger against the wicked.","summary_en":"30:23 The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger against the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107755,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:23","title_en":"Study Note: Ieremia 30:23","content_ro":"30:23<\/strong> The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger<\/em> against the wicked<\/em>.<\/p>","content_en":"30:23<\/strong> The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger<\/em> against the wicked<\/em>.<\/p>","summary_ro":"30:23 The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger against the wicked.","summary_en":"30:23 The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger against the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135381,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:23","title_en":"Study Note: Ieremia 30:23","content_ro":"30:23<\/strong> The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger<\/em> against the wicked<\/em>.<\/p>","content_en":"30:23<\/strong> The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger<\/em> against the wicked<\/em>.<\/p>","summary_ro":"30:23 The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger against the wicked.","summary_en":"30:23 The reestablished nation was still held accountable for rebellion. The Lord reserved the authority to express his stormy anger against the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":52504,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:24","title_en":"Study Note: Ieremia 30:24","content_ro":"30:24<\/strong> Punishment remained an important aspect of what the Lord had planned<\/em>. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger<\/em>. Looking back on events at a later time would help the people to understand<\/em> this paradox.<\/p>","content_en":"30:24<\/strong> Punishment remained an important aspect of what the Lord had planned<\/em>. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger<\/em>. Looking back on events at a later time would help the people to understand<\/em> this paradox.<\/p>","summary_ro":"30:24 Punishment remained an important aspect of what the Lord had planned. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger. Looking back on events at a later time would help the people to understand this paradox.","summary_en":"30:24 Punishment remained an important aspect of what the Lord had planned. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger. Looking back on events at a later time would help the people to understand this paradox.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80130,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:24","title_en":"Study Note: Ieremia 30:24","content_ro":"30:24<\/strong> Punishment remained an important aspect of what the Lord had planned<\/em>. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger<\/em>. Looking back on events at a later time would help the people to understand<\/em> this paradox.<\/p>","content_en":"30:24<\/strong> Punishment remained an important aspect of what the Lord had planned<\/em>. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger<\/em>. Looking back on events at a later time would help the people to understand<\/em> this paradox.<\/p>","summary_ro":"30:24 Punishment remained an important aspect of what the Lord had planned. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger. Looking back on events at a later time would help the people to understand this paradox.","summary_en":"30:24 Punishment remained an important aspect of what the Lord had planned. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger. Looking back on events at a later time would help the people to understand this paradox.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107756,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:24","title_en":"Study Note: Ieremia 30:24","content_ro":"30:24<\/strong> Punishment remained an important aspect of what the Lord had planned<\/em>. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger<\/em>. Looking back on events at a later time would help the people to understand<\/em> this paradox.<\/p>","content_en":"30:24<\/strong> Punishment remained an important aspect of what the Lord had planned<\/em>. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger<\/em>. Looking back on events at a later time would help the people to understand<\/em> this paradox.<\/p>","summary_ro":"30:24 Punishment remained an important aspect of what the Lord had planned. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger. Looking back on events at a later time would help the people to understand this paradox.","summary_en":"30:24 Punishment remained an important aspect of what the Lord had planned. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger. Looking back on events at a later time would help the people to understand this paradox.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135382,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 30:24","title_en":"Study Note: Ieremia 30:24","content_ro":"30:24<\/strong> Punishment remained an important aspect of what the Lord had planned<\/em>. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger<\/em>. Looking back on events at a later time would help the people to understand<\/em> this paradox.<\/p>","content_en":"30:24<\/strong> Punishment remained an important aspect of what the Lord had planned<\/em>. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger<\/em>. Looking back on events at a later time would help the people to understand<\/em> this paradox.<\/p>","summary_ro":"30:24 Punishment remained an important aspect of what the Lord had planned. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger. Looking back on events at a later time would help the people to understand this paradox.","summary_en":"30:24 Punishment remained an important aspect of what the Lord had planned. The Israelites, including Jeremiah, found it difficult to reconcile divine promises with divine anger. Looking back on events at a later time would help the people to understand this paradox.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}

Ieremia 30

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