1
,,Iată cuvântul rostit de Domnul asupra Babilonului, asupra ţării Haldeilor, prin proorocul Ieremia:
2
,Daţi de ştire printre neamuri, daţi de veste şi înălţaţi un steag! Vestiţi, n-ascundeţi nimic! Spuneţi: ,Babilonul este luat! Bel este acoperit de ruşine, Merodac este zdrobit! Idolii lui sânt acoperiţi de ruşine, idolii lui sânt sfărâmaţi!
3
Căci împotriva lui se suie un neam dela mează-noapte, care-i va preface ţara într-o pustie, şi nu va mai fi locuită: atât oamenii cât şi dobitoacele fug şi se duc.``
4
,,În zilele acelea, în vremile acelea, zice Domnul, copiii lui Israel şi copiii lui Iuda se vor întoarce împreună; vor merge plângând şi vor căuta pe Domnul, Dumnezeul lor.
5
Vor întreba de drumul Sionului, îşi vor întoarce privirile spre el, şi vor zice: ,Veniţi să ne alipim de Domnul, printr-un legământ vecinic care să nu fie uitat niciodată!``
6
,,Poporul Meu era o turmă de oi pierdute; păstorii lor îi rătăceau, îi făceau să cutreiere munţii; treceau de pe munţi pe dealuri, uitându-şi staulul.
7
Toţi cei ce-i găseau îi mâncau, şi vrăjmaşii lor ziceau: ,Noi nu sântem vinovaţi, fiindcă au păcătuit împotriva Domnului, Locaşul neprihănirii, împotriva Domnului, Nădejdea părinţilor lor.`
8
,Fugiţi din Babilon, ieşiţi din ţara Haldeilor, şi mergeţi ca nişte ţapi în fruntea turmii!
9
Căci iată că voi ridica şi voi aduce împotriva Babilonului o mulţime de neamuri mari din ţara dela miazănoapte; se vor înşirui în şiruri de bătaie împotriva lui, şi vor pune stăpânire pe el; săgeţile lui sânt ca ale unui războinic iscusit, care nu se întoarce cu mânile goale.
10
Astfel va fi dată pradă jafului, Haldea, şi toţi ceice o vor jăfui se vor sătura de jaf, zice Domnul.``
11
,,Căci voi v-aţi bucurat şi v-aţi veselit, când Mi-aţi jăfuit moştenirea Mea! Da, săreaţi ca o juncană în iarbă, nechiezaţi ca nişte armăsari focoşi!``
12
,,Mama voastră este acoperită de ruşine, cea care v-a născut roşeşte de ruşine; iată, ea este coada neamurilor, este un pustiu, un pământ uscat şi fără apă!
13
Din pricina mâniei Domnului nu va mai fi locuită, şi va fi o pustietate. Toţi ceice vor trece pe lângă Babilon, se vor mira şi vor fluiera pentru toate rănile lui.
14
Înşiruiţi-vă de bătaie împrejurul Babilonului, voi toţi, arcaşii! Trageţi împotriva lui, nu faceţi economie de săgeţi! Căci a păcătuit împotriva Domnului.
15
Scoateţi din toate părţile un strigăt de război împotriva lui! El întinde mânile; temeliile i se prăbuşesc; zidurile i se surpă. Căci este răzbunarea Domnului. Răzbunaţi-vă pe el! Faceţi-i cum a făcut şi el!
16
Nimiciţi cu desăvârşire din Babilon pe celce samănă, şi pe cel ce mânuieşte secerea la vremea secerişului! Înaintea săbiei nimicitorului, fiecare să se întoarcă la poporul său, fiecare să fugă spre ţara lui.
17
Israel este o oaie rătăcită pe care au gonit-o leii; împăratul Asiriei a mâncat-o cel dintâi; şi acesta din urmă i-a zdrobit oasele, acest Nebucadneţar, împăratul Babilonului.``
18
,,De aceea aşa vorbeşte Domnul oştirilor, Dumnezeul lui Israel: ,Iată, voi pedepsi pe împăratul Babilonului şi ţara lui, cum am pedepsit pe împăratul Asiriei.
19
Voi aduce înapoi pe Israel în păşunea lui; va paşte pe Carmel şi pe Basan, şi îşi va potoli foamea pe muntele lui Efraim şi în Galaad.
20
În zilele acelea, în vremea aceea, -zice Domnul-se va căuta nelegiuirea lui Israel, şi nu va mai fi, şi păcatul lui Iuda, şi nu se va mai găsi; căci voi ierta rămăşiţa, pe care o voi lăsa.``
21
,,Suie-te împotriva ţării de două ori răzvrătită, împotriva locuitorilor ei, şi pedepseşte-i! Urmăreşte, măcelăreşte, nimiceşte-i! -zice Domnul-şi împlineşte în totul poruncile Mele!
22
Strigăte de război răsună în ţară, şi prăpădul este mare.
23
Cum s-a rupt şi s-a sfărâmat ciocanul întregului pământ! Babilonul este nimicit în mijlocul neamurilor!
24
Ţi-am întins o cursă, şi ai fost prins, Babilonule, fără să te aştepţi.`` ,,Ai fost ajuns, apucat, pentrucă ai luptat împotriva Domnului.
25
Domnul Şi-a deschis casa de arme, şi a scos din ea armele mâniei Lui; căci aceasta este o lucrare a Domnului, Dumnezeul oştirilor, în ţara Haldeilor.``
26
,,Pătrundeţi din toate părţile în Babilon, deschideţi-i grânarele, faceţi-le nişte mormane ca nişte grămezi de snopi, şi nimiciţi-le. Nimic să nu mai rămână din el!
27
Ucideţi-i toţi taurii şi junghiaţi-i! Vai de ei! Căci le-a venit ziua, vremea pedepsirii lor!
28
Ascultaţi strigătele fugarilor, ale celorce scapă din ţara Babilonului, ca să vestească în Sion răzbunarea Domnului, Dumnezeului nostru, răzbunarea pentru Templul Său!
29
Chemaţi împotriva Babilonului pe arcaşi, voi toţi cari încordaţi arcul! Tăbărîţi în jurul lui, ca nimeni să nu scape, răsplătiţi-i după faptele lui, faceţi-i întocmai cum a făcut şi el! Căci s-a semeţit împotriva Domnului, împotriva Sfântului lui Israel!``
30
,,De aceea, tinerii lui vor cădea pe uliţe, şi toţi oamenii lui de război vor pieri în ziua aceea, zice Domnul.``
31
,,Iată, am necaz pe tine, îngâmfatule! zice Domnul, Dumnezeul oştirilor; căci ţi-a sosit ziua, vremea pedepsirii tale!
32
Îngâmfatul acela se va poticni şi va cădea, şi nimeni nu-l va ridica, voi pune foc cetăţilor lui, şi-i va mistui toate împrejurimile.``
33
,,Aşa vorbeşte Domnul oştirilor: ,Copiii lui Israel şi copiii lui Iuda sânt apăsaţi împreună; toţi cei ce i-au dus robi îi opresc şi nu vor să le dea drumul.
34
Dar puternic este Răzbunătorul lor, El, al cărui Nume este Domnul oştirilor. El le va apăra pricina, ca să dea odihnă ţării, şi să facă pe locuitorii Babilonului să tremure.`
35
Sabia împotriva Haldeilor! -zice Domnul, -împotriva locuitorilor Babilonului, împotriva căpeteniilor şi înţelepţilor lui!
36
Sabia împotriva proorocilor minciunii, ca să ajungă ca nişte oameni fără minte! Sabia împotriva vitejilor lui, ca să rămână încremeniţi!
37
Sabia împotriva cailor şi carălor lui, împotriva oamenilor de tot felul cari sânt în mijlocul lui, ca să ajungă ca femeile! Sabia împotriva vistieriilor lui, ca să fie jăfuite!
38
Seceta peste apele lui, ca să sece! Căci este o ţară de idoli, şi au înebunit cu idolii lor.
39
Deaceea fiarele pustiei se vor aşeza acolo împreună cu şacalii, şi struţii vor locui acolo; nu va mai fi locuit niciodată, ci vecinic va rămânea nelocuit.
40
Ca şi Sodoma şi Gomora şi cetăţile vecine, pe cari le-a nimicit Dumnezeu, zice Domnul, aşa nu va mai fi locuit nici el, şi nimeni nu se va mai aşeza acolo. -
41
Iată, vine un popor dela miazănoapte, şi un neam mare şi nişte împăraţi puternici se ridică dela marginile pământului.
42
Poartă arc şi suliţă, sânt necruţători şi fără milă; glasul le mugeşte ca marea; sânt călări pe cai, ca un om gata de luptă, împotriva ta, fiica Babilonului!
43
Împăratul Babilonului aude vestea, mâinile i se slăbesc, şi îl apucă groaza, ca durerea pe o femeie care naşte...
44
Iată, vrăjmaşul se suie ca un leu, depe malurile îngâmfate ale Iordanului împotriva locuinţei tale tari; deodată îi voi izgoni de acolo, şi voi pune peste ei pe acela, pe care l-am ales. Căci cine este ca Mine? Cine-Mi va porunci? Şi care căpetenie Îmi va sta împotrivă?``
45
Deaceea, ascultaţi hotărârea pe care a luat-o Domnul împotriva Babilonului, şi planurile pe cari le-a făcut El împotriva ţării Haldeilor! ,,Cu adevărat, îi vor târî ca pe nişte oi slabe, cu adevărat, le vor pustii locuinţa.
46
De strigătul luării Babilonului se cutremură pământul, şi se aude un strigăt de durere printre neamuri.``
{"verseMap":{"1":[{"id":52780,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:1","title_en":"Study Note: Ieremia 50:1","content_ro":"<p><strong>50:1–51:64<\/strong> This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).<\/p>","content_en":"<p><strong>50:1–51:64<\/strong> This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).<\/p>","summary_ro":"50:1–51:64 This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).","summary_en":"50:1–51:64 This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:1","title_en":"Study Note: Ieremia 50:1","content_ro":"<p><strong>50:1–51:64<\/strong> This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).<\/p>","content_en":"<p><strong>50:1–51:64<\/strong> This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).<\/p>","summary_ro":"50:1–51:64 This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).","summary_en":"50:1–51:64 This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108032,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:1","title_en":"Study Note: Ieremia 50:1","content_ro":"<p><strong>50:1–51:64<\/strong> This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).<\/p>","content_en":"<p><strong>50:1–51:64<\/strong> This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).<\/p>","summary_ro":"50:1–51:64 This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).","summary_en":"50:1–51:64 This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135658,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:1","title_en":"Study Note: Ieremia 50:1","content_ro":"<p><strong>50:1–51:64<\/strong> This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).<\/p>","content_en":"<p><strong>50:1–51:64<\/strong> This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).<\/p>","summary_ro":"50:1–51:64 This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).","summary_en":"50:1–51:64 This message of judgment on Babylon is the longest for any nation except Judah, and threats against Babylon are interwoven with promises for Judah’s restoration. Babylon was the Lord’s agent for destroying the other civilizations of the Near East, but it was also guilty of its own sins. The Lord would judge Babylon by doing to her what she had done to others (50:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64264,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91890,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119516,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147142,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hope beyond Judgment","title_en":"Hope beyond Judgment","content_ro":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","content_en":"<h3>Hope Beyond Judgment<\/h3>\n<p>The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through.<\/p>\n<p>In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring God’s anger to an end, and the nation would not be destroyed. Even in times of crisis before the fall of Jerusalem, promises of a wonderful future offered hope for the nation (see 16:15; 23:3-8; 29:10-14; 30:1–33:26).<\/p>\n<p>Even after the fall of Jerusalem, the Lord again offered hope to the exiles in Babylon. After seventy years, the exiles who turned to the Lord would return to the Promised Land to rebuild the Temple and the city of Jerusalem. A functioning community would know peace and prosperity (see 46:27-28; chs 50–51). Babylon would be conquered, and the exiles would return to Judah. These events occurred in 539–538 <span>BC<\/span>.<\/p>\n<p>Hope for the people of God extended well into the future, as God promised a righteous descendant of King David who would rule over his people (Isa 11:1-5; Jer 23:5-6; 33:15-17). Jesus Christ is that righteous descendant; through his death on the cross, he became the mediator of a new covenant (Heb 9:13-15; 12:22-24). Those who trust in him now hope for his eternal kingdom beyond God’s judgments in the present age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:3-4; 4:2; 11:1-16; 35:1-10; 52:11-12; Jer 3:11–4:2; 16:14-15; 23:3-8; 29:10-14; 30:1–33:26; 46:27; Hos 3:4-5; Amos 9:11-15; Heb 9:13-15; 12:22-24<\/p>","summary_ro":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","summary_en":"Hope Beyond Judgment The prophets contain many messages of judgment and doom, but rays of hope occasionally shine through. In Jeremiah, the first ray of hope is found in the Lord’s appeal to Israel to turn from idolatry back to the Lord God and the Sinai covenant (Jer 3:11–4:2). A positive response would open a bright future for the people. They could know the salvation that heals hearts (3:22-23), and Israel would become a blessing to all nations (4:1-2). The people’s repentance would bring ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":4167,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bel","title_en":"Bel","content_ro":"<h3>BEL<\/h3>\n<p>Title of the state god of Babylon, Marduk, mentioned disdainfully by Isaiah (Is 46:1). Jeremiah speaks of Bel (Jer 50:2; 51:44), and Bel is the idol in the apocryphal Bel and the Dragon. <em>See<\/em> Marduk.<\/p>","content_en":"<h3>BEL<\/h3>\n<p>Title of the state god of Babylon, Marduk, mentioned disdainfully by Isaiah (Is 46:1). Jeremiah speaks of Bel (Jer 50:2; 51:44), and Bel is the idol in the apocryphal Bel and the Dragon. <em>See<\/em> Marduk.<\/p>","summary_ro":"BEL Title of the state god of Babylon, Marduk, mentioned disdainfully by Isaiah (Is 46:1). Jeremiah speaks of Bel (Jer 50:2; 51:44), and Bel is the idol in the apocryphal Bel and the Dragon. See Marduk.","summary_en":"BEL Title of the state god of Babylon, Marduk, mentioned disdainfully by Isaiah (Is 46:1). Jeremiah speaks of Bel (Jer 50:2; 51:44), and Bel is the idol in the apocryphal Bel and the Dragon. See Marduk.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14378,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gods and Goddesses","title_en":"Gods and Goddesses","content_ro":"<h3>GODS AND GODDESSES<\/h3>\n<p>Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopotamia, a center of idol worship, is the longest: Adrammelech and Anammelech (2 Kgs 17:31), Bel (also known as Marduk, Is 46:1; Jer 50:2; 51:44), Kaiwan (Am 5:26), Nebo or Nabu (Is 46:1), Nergal (2 Kgs 17:30), Nisroch (19:37; Is 37:38), Rephan (Acts 7:43), Sakkuth (Am 5:26), Succoth-benoth (2 Kgs 17:30), Tammuz (Ez 8:14), and Tartak (2 Kgs 17:31). The Syrians were devoted to Ashima (v 30) and Rimmon (5:18), who was also worshiped under the compound name Hadad-rimmon (Zec 12:11). Israel’s eastern neighbors, Ammon and Moab, worshiped Milcom or Molech (1 Kgs 11:5-7, 33; 2 Kgs 23:13) and Chemosh, respectively, although the Moabites also worshiped a local manifestation of Baal (Nm 25:3-5). The Philistine gods were Dagon and Baal-zebub (2 Kgs 1:2-3, 6, 16), who is the equivalent of the NT Beelzebul (Mt 12:24; Lk 11:15). One Canaanite god, Baal, and two Canaanite goddesses, Asherah and Ashtoreth, are mentioned frequently in the OT; Ashtoreth was the same as the Mesopotamian Ishtar, also known as the “Queen of Heaven” (Jer 7:18; 44:17-19, 25). The gods of Egypt are represented by only two names in the Bible: Amon (Jer 46:25) and Apis (v 15). Nibhaz (2 Kgs 17:31) was probably an Elamite god.<\/p>\n<p>At least three Greco-Roman deities are mentioned in the NT: the Greek goddess Artemis (Acts 19:24-28, 34-35), known as Diana by the Romans, and the Greek gods Zeus and Hermes (Acts 14:12-13), known as Jupiter and Mercury, respectively, by the Romans.<\/p>\n<p>The Bible clearly teaches that the gods of the nations have no objective reality (Jer 2:11), even though their worshipers sincerely believe that they actually exist (v 28). But the Lord proclaims that “they are no gods,” (Jer 2:11; 16:20) or “gods that are not gods” (5:7, <span>niv<\/span>). The NT further declares of idols that “an idol has no real existence” (1 Cor 8:4) and that “gods made with hands are not gods” (Acts 19:26). It is not surprising, then, that when the Israelites began to encounter other nations in significant ways—that is, as early as the time of the exodus—they were told repeatedly that the Lord is greater than all other gods (Ex 15:11; 18:11; Dt 10:17; 1 Chr 16:25; 2 Chr 2:5; Pss 86:8; 95:3; 96:4-5; 97:7-9; 135:5, 136:2; Dn 2:47; Zep 2:11).<\/p>\n<p>Such so-called gods were not worthy of Israel’s attention or veneration. Since there is only one God, other gods could not claim and did not deserve Israel’s worship (Ex 20:3; Dt 5:7). The Hebrew language did not even have a word for “goddess” and therefore had to use its word for “god” to express that concept (see 1 Kgs 11:5, 33). The Israelites were to make no images (Ex 20:4, 23; Lv 19:4; Dt 5:8) or mention (Ex 23:13; Jos 23:7) of the gods and goddesses of their heathen neighbors.<\/p>\n<p>Yet despite all God’s warnings, idolatry was Israel’s besetting sin from the earliest times. During the patriarchal period, God’s people were attracted to the “household idols” (Gn 31:32) of their relatives, and they continued to worship other gods throughout most of their history (Ex 32:1-4, 8, 23, 31; 34:15; Hos 11:2). Idolatry eventually led to the destruction of the northern kingdom (2 Kgs 17:7-18) in 722 <span>BC<\/span> and of the southern kingdom (2 Kgs 22:17; cf. Dt 29:25-28) in 586 <span>BC<\/span>. During their time of exile in Babylonia, the Jewish people saw idolatry at its worst and turned away from it, but their ancestors could have avoided untold agony if they had simply followed the example of Joshua: “As for me and my house, we will serve the <span>Lord<\/span>” (Jos 24:15).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Idols, Idolatry; High Place.<\/p>","content_en":"<h3>GODS AND GODDESSES<\/h3>\n<p>Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopotamia, a center of idol worship, is the longest: Adrammelech and Anammelech (2 Kgs 17:31), Bel (also known as Marduk, Is 46:1; Jer 50:2; 51:44), Kaiwan (Am 5:26), Nebo or Nabu (Is 46:1), Nergal (2 Kgs 17:30), Nisroch (19:37; Is 37:38), Rephan (Acts 7:43), Sakkuth (Am 5:26), Succoth-benoth (2 Kgs 17:30), Tammuz (Ez 8:14), and Tartak (2 Kgs 17:31). The Syrians were devoted to Ashima (v 30) and Rimmon (5:18), who was also worshiped under the compound name Hadad-rimmon (Zec 12:11). Israel’s eastern neighbors, Ammon and Moab, worshiped Milcom or Molech (1 Kgs 11:5-7, 33; 2 Kgs 23:13) and Chemosh, respectively, although the Moabites also worshiped a local manifestation of Baal (Nm 25:3-5). The Philistine gods were Dagon and Baal-zebub (2 Kgs 1:2-3, 6, 16), who is the equivalent of the NT Beelzebul (Mt 12:24; Lk 11:15). One Canaanite god, Baal, and two Canaanite goddesses, Asherah and Ashtoreth, are mentioned frequently in the OT; Ashtoreth was the same as the Mesopotamian Ishtar, also known as the “Queen of Heaven” (Jer 7:18; 44:17-19, 25). The gods of Egypt are represented by only two names in the Bible: Amon (Jer 46:25) and Apis (v 15). Nibhaz (2 Kgs 17:31) was probably an Elamite god.<\/p>\n<p>At least three Greco-Roman deities are mentioned in the NT: the Greek goddess Artemis (Acts 19:24-28, 34-35), known as Diana by the Romans, and the Greek gods Zeus and Hermes (Acts 14:12-13), known as Jupiter and Mercury, respectively, by the Romans.<\/p>\n<p>The Bible clearly teaches that the gods of the nations have no objective reality (Jer 2:11), even though their worshipers sincerely believe that they actually exist (v 28). But the Lord proclaims that “they are no gods,” (Jer 2:11; 16:20) or “gods that are not gods” (5:7, <span>niv<\/span>). The NT further declares of idols that “an idol has no real existence” (1 Cor 8:4) and that “gods made with hands are not gods” (Acts 19:26). It is not surprising, then, that when the Israelites began to encounter other nations in significant ways—that is, as early as the time of the exodus—they were told repeatedly that the Lord is greater than all other gods (Ex 15:11; 18:11; Dt 10:17; 1 Chr 16:25; 2 Chr 2:5; Pss 86:8; 95:3; 96:4-5; 97:7-9; 135:5, 136:2; Dn 2:47; Zep 2:11).<\/p>\n<p>Such so-called gods were not worthy of Israel’s attention or veneration. Since there is only one God, other gods could not claim and did not deserve Israel’s worship (Ex 20:3; Dt 5:7). The Hebrew language did not even have a word for “goddess” and therefore had to use its word for “god” to express that concept (see 1 Kgs 11:5, 33). The Israelites were to make no images (Ex 20:4, 23; Lv 19:4; Dt 5:8) or mention (Ex 23:13; Jos 23:7) of the gods and goddesses of their heathen neighbors.<\/p>\n<p>Yet despite all God’s warnings, idolatry was Israel’s besetting sin from the earliest times. During the patriarchal period, God’s people were attracted to the “household idols” (Gn 31:32) of their relatives, and they continued to worship other gods throughout most of their history (Ex 32:1-4, 8, 23, 31; 34:15; Hos 11:2). Idolatry eventually led to the destruction of the northern kingdom (2 Kgs 17:7-18) in 722 <span>BC<\/span> and of the southern kingdom (2 Kgs 22:17; cf. Dt 29:25-28) in 586 <span>BC<\/span>. During their time of exile in Babylonia, the Jewish people saw idolatry at its worst and turned away from it, but their ancestors could have avoided untold agony if they had simply followed the example of Joshua: “As for me and my house, we will serve the <span>Lord<\/span>” (Jos 24:15).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Idols, Idolatry; High Place.<\/p>","summary_ro":"GODS AND GODDESSES Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopo...","summary_en":"GODS AND GODDESSES Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopo...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24308,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Marduk","title_en":"Marduk","content_ro":"<h3>MARDUK<\/h3>\n<p>Supreme Babylonian deity, worshiped as the god of creation and destiny. Marduk (also called Bel) was originally the local city god of Babylon. However, as Babylon increased in power, Marduk achieved preeminence over the whole Mesopotamian pantheon of deities. His rise to supremacy is told in the creation epic <em>Enuma Elish,<\/em> where Marduk is credited with defeating Tiamat, primeval chaos; he then created the heavens and the earth. Zarpanit (Sarpanit) was Marduk’s consort, and the temple Esagila at Babylon was erected for them. Jeremiah foretold that Marduk would be put to shame for his inability to keep Babylon from destruction (Jer 50:2; Merodach—the Hebrew pronunciation of Marduk).<\/p>","content_en":"<h3>MARDUK<\/h3>\n<p>Supreme Babylonian deity, worshiped as the god of creation and destiny. Marduk (also called Bel) was originally the local city god of Babylon. However, as Babylon increased in power, Marduk achieved preeminence over the whole Mesopotamian pantheon of deities. His rise to supremacy is told in the creation epic <em>Enuma Elish,<\/em> where Marduk is credited with defeating Tiamat, primeval chaos; he then created the heavens and the earth. Zarpanit (Sarpanit) was Marduk’s consort, and the temple Esagila at Babylon was erected for them. Jeremiah foretold that Marduk would be put to shame for his inability to keep Babylon from destruction (Jer 50:2; Merodach—the Hebrew pronunciation of Marduk).<\/p>","summary_ro":"MARDUK Supreme Babylonian deity, worshiped as the god of creation and destiny. Marduk (also called Bel) was originally the local city god of Babylon. However, as Babylon increased in power, Marduk achieved preeminence over the whole Mesopotamian pantheon of deities. His rise to supremacy is told in the creation epic Enuma Elish, where Marduk is credited with defeating Tiamat, primeval chaos; he then created the heavens and the earth. Zarpanit (Sarpanit) was Marduk’s consort, and the temple Es...","summary_en":"MARDUK Supreme Babylonian deity, worshiped as the god of creation and destiny. Marduk (also called Bel) was originally the local city god of Babylon. However, as Babylon increased in power, Marduk achieved preeminence over the whole Mesopotamian pantheon of deities. His rise to supremacy is told in the creation epic Enuma Elish, where Marduk is credited with defeating Tiamat, primeval chaos; he then created the heavens and the earth. Zarpanit (Sarpanit) was Marduk’s consort, and the temple Es...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:2","title_en":"Study Note: Ieremia 50:2","content_ro":"<p><strong>50:2<\/strong> Raising <em>a signal flag<\/em> was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the <em>gods Bel<\/em> (the Babylonian name for <em>Baal<\/em>) and <em>Marduk<\/em> (the Babylonian deity of wind, storm, and fertility).<\/p>","content_en":"<p><strong>50:2<\/strong> Raising <em>a signal flag<\/em> was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the <em>gods Bel<\/em> (the Babylonian name for <em>Baal<\/em>) and <em>Marduk<\/em> (the Babylonian deity of wind, storm, and fertility).<\/p>","summary_ro":"50:2 Raising a signal flag was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the gods Bel (the Babylonian name for Baal) and Marduk (the Babylonian deity of wind, storm, and fertility).","summary_en":"50:2 Raising a signal flag was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the gods Bel (the Babylonian name for Baal) and Marduk (the Babylonian deity of wind, storm, and fertility).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:2","title_en":"Study Note: Ieremia 50:2","content_ro":"<p><strong>50:2<\/strong> Raising <em>a signal flag<\/em> was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the <em>gods Bel<\/em> (the Babylonian name for <em>Baal<\/em>) and <em>Marduk<\/em> (the Babylonian deity of wind, storm, and fertility).<\/p>","content_en":"<p><strong>50:2<\/strong> Raising <em>a signal flag<\/em> was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the <em>gods Bel<\/em> (the Babylonian name for <em>Baal<\/em>) and <em>Marduk<\/em> (the Babylonian deity of wind, storm, and fertility).<\/p>","summary_ro":"50:2 Raising a signal flag was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the gods Bel (the Babylonian name for Baal) and Marduk (the Babylonian deity of wind, storm, and fertility).","summary_en":"50:2 Raising a signal flag was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the gods Bel (the Babylonian name for Baal) and Marduk (the Babylonian deity of wind, storm, and fertility).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108033,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:2","title_en":"Study Note: Ieremia 50:2","content_ro":"<p><strong>50:2<\/strong> Raising <em>a signal flag<\/em> was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the <em>gods Bel<\/em> (the Babylonian name for <em>Baal<\/em>) and <em>Marduk<\/em> (the Babylonian deity of wind, storm, and fertility).<\/p>","content_en":"<p><strong>50:2<\/strong> Raising <em>a signal flag<\/em> was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the <em>gods Bel<\/em> (the Babylonian name for <em>Baal<\/em>) and <em>Marduk<\/em> (the Babylonian deity of wind, storm, and fertility).<\/p>","summary_ro":"50:2 Raising a signal flag was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the gods Bel (the Babylonian name for Baal) and Marduk (the Babylonian deity of wind, storm, and fertility).","summary_en":"50:2 Raising a signal flag was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the gods Bel (the Babylonian name for Baal) and Marduk (the Babylonian deity of wind, storm, and fertility).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135659,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:2","title_en":"Study Note: Ieremia 50:2","content_ro":"<p><strong>50:2<\/strong> Raising <em>a signal flag<\/em> was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the <em>gods Bel<\/em> (the Babylonian name for <em>Baal<\/em>) and <em>Marduk<\/em> (the Babylonian deity of wind, storm, and fertility).<\/p>","content_en":"<p><strong>50:2<\/strong> Raising <em>a signal flag<\/em> was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the <em>gods Bel<\/em> (the Babylonian name for <em>Baal<\/em>) and <em>Marduk<\/em> (the Babylonian deity of wind, storm, and fertility).<\/p>","summary_ro":"50:2 Raising a signal flag was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the gods Bel (the Babylonian name for Baal) and Marduk (the Babylonian deity of wind, storm, and fertility).","summary_en":"50:2 Raising a signal flag was a favored method for warning that an enemy was approaching a city (cp. Isa 13:2). • The people of Babylon would be under divine judgment because they worshiped the gods Bel (the Babylonian name for Baal) and Marduk (the Babylonian deity of wind, storm, and fertility).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":22597,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judgment*, Last","title_en":"Judgment*, Last","content_ro":"<h3>LAST JUDGMENT*<\/h3>\n<p>Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge of the living and the dead (Acts 10:42; 17:31). Both believers and unbelievers must appear before the judgment seat of Christ, so that each one may receive good or evil, according to what they have done with their lives (2 Cor 5:10; cf. Rom 14:10).<\/p>\n<p>The focus of God’s judgment is human behavior. Those faithful to the covenant will prosper, but those who are disloyal will perish. The prophet Habakkuk identifies the righteous person as the one who is faithful (Hb 2:4). NT writers state that one will be judged according to whether or not his deeds are pleasing to God (2 Cor 5:10; Rv 20:12). However, the NT also states that no one has met the perfect standards of God. All have sinned and therefore deserve to be punished (Rom 3:9, 23). The issue to be determined at the time of judgment is not one’s guilt but rather whether or not one has been acquitted. The NT speaks of this acquittal as justification and reconciliation (3:21-28; 5:1-21). The means of acquittal is the death and resurrection of Christ, for Jesus’ act of righteousness leads to acquittal and life for all people (5:18). The one who trusts in Christ is not condemned (Jn 3:16-18) and can enter the Day of Judgment with confidence (1 Jn 4:17). His name is written in the Lamb’s Book of Life (Rv 21:27). The unbeliever must face the Day of Judgment with no assistance. He will be judged by what is written in the books; that is, by what he has done (20:11-12).<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Wrath of God.<\/p>","content_en":"<h3>LAST JUDGMENT*<\/h3>\n<p>Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge of the living and the dead (Acts 10:42; 17:31). Both believers and unbelievers must appear before the judgment seat of Christ, so that each one may receive good or evil, according to what they have done with their lives (2 Cor 5:10; cf. Rom 14:10).<\/p>\n<p>The focus of God’s judgment is human behavior. Those faithful to the covenant will prosper, but those who are disloyal will perish. The prophet Habakkuk identifies the righteous person as the one who is faithful (Hb 2:4). NT writers state that one will be judged according to whether or not his deeds are pleasing to God (2 Cor 5:10; Rv 20:12). However, the NT also states that no one has met the perfect standards of God. All have sinned and therefore deserve to be punished (Rom 3:9, 23). The issue to be determined at the time of judgment is not one’s guilt but rather whether or not one has been acquitted. The NT speaks of this acquittal as justification and reconciliation (3:21-28; 5:1-21). The means of acquittal is the death and resurrection of Christ, for Jesus’ act of righteousness leads to acquittal and life for all people (5:18). The one who trusts in Christ is not condemned (Jn 3:16-18) and can enter the Day of Judgment with confidence (1 Jn 4:17). His name is written in the Lamb’s Book of Life (Rv 21:27). The unbeliever must face the Day of Judgment with no assistance. He will be judged by what is written in the books; that is, by what he has done (20:11-12).<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Wrath of God.<\/p>","summary_ro":"LAST JUDGMENT* Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge ...","summary_en":"LAST JUDGMENT* Time at the end of history when God will judge the deeds of all humankind. In their preaching concerning the Day of the Lord, various OT prophets anticipated the time when God would wage war against all wicked nations and establish his rule in the eternal city of Zion (Is 4:2; 11:10; Jer 50:3-32; Jl 2:1-3; 3:9-16; Am 5:18-20; 9:11; Zep 1:7-18). The NT writers continue this theme, restating it in the light of the words and work of Jesus. He has been appointed by God to be judge ...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52782,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:3","title_en":"Study Note: Ieremia 50:3","content_ro":"<p><strong>50:3<\/strong> The <em>nation . . . from the north<\/em> was the Persian nation led by Cyrus in 539 <span>BC<\/span>. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.<\/p>","content_en":"<p><strong>50:3<\/strong> The <em>nation . . . from the north<\/em> was the Persian nation led by Cyrus in 539 <span>BC<\/span>. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.<\/p>","summary_ro":"50:3 The nation . . . from the north was the Persian nation led by Cyrus in 539 BC. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.","summary_en":"50:3 The nation . . . from the north was the Persian nation led by Cyrus in 539 BC. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:3","title_en":"Study Note: Ieremia 50:3","content_ro":"<p><strong>50:3<\/strong> The <em>nation . . . from the north<\/em> was the Persian nation led by Cyrus in 539 <span>BC<\/span>. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.<\/p>","content_en":"<p><strong>50:3<\/strong> The <em>nation . . . from the north<\/em> was the Persian nation led by Cyrus in 539 <span>BC<\/span>. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.<\/p>","summary_ro":"50:3 The nation . . . from the north was the Persian nation led by Cyrus in 539 BC. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.","summary_en":"50:3 The nation . . . from the north was the Persian nation led by Cyrus in 539 BC. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108034,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:3","title_en":"Study Note: Ieremia 50:3","content_ro":"<p><strong>50:3<\/strong> The <em>nation . . . from the north<\/em> was the Persian nation led by Cyrus in 539 <span>BC<\/span>. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.<\/p>","content_en":"<p><strong>50:3<\/strong> The <em>nation . . . from the north<\/em> was the Persian nation led by Cyrus in 539 <span>BC<\/span>. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.<\/p>","summary_ro":"50:3 The nation . . . from the north was the Persian nation led by Cyrus in 539 BC. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.","summary_en":"50:3 The nation . . . from the north was the Persian nation led by Cyrus in 539 BC. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135660,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:3","title_en":"Study Note: Ieremia 50:3","content_ro":"<p><strong>50:3<\/strong> The <em>nation . . . from the north<\/em> was the Persian nation led by Cyrus in 539 <span>BC<\/span>. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.<\/p>","content_en":"<p><strong>50:3<\/strong> The <em>nation . . . from the north<\/em> was the Persian nation led by Cyrus in 539 <span>BC<\/span>. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.<\/p>","summary_ro":"50:3 The nation . . . from the north was the Persian nation led by Cyrus in 539 BC. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.","summary_en":"50:3 The nation . . . from the north was the Persian nation led by Cyrus in 539 BC. Persia was east of Babylon, but it first struck Babylonia in the north and then moved south. The attack destroyed the powerful Babylonian Empire.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":52783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:4","title_en":"Study Note: Ieremia 50:4","content_ro":"<p><strong>50:4-10<\/strong> This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.<\/p>","content_en":"<p><strong>50:4-10<\/strong> This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.<\/p>","summary_ro":"50:4-10 This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.","summary_en":"50:4-10 This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52784,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:4","title_en":"Study Note: Ieremia 50:4","content_ro":"<p><strong>50:4<\/strong> <em>In those coming days:<\/em> In 538, 458, and 445 <span>BC<\/span>, some exiles of Israel moved back to their homeland. • The people of <em>Israel<\/em> and <em>Judah<\/em> would <em>come weeping<\/em> with joy and repentance, choosing to worship <em>the<\/em> <span>Lord<\/span><em> their God<\/em> instead of worshiping idols.<\/p>","content_en":"<p><strong>50:4<\/strong> <em>In those coming days:<\/em> In 538, 458, and 445 <span>BC<\/span>, some exiles of Israel moved back to their homeland. • The people of <em>Israel<\/em> and <em>Judah<\/em> would <em>come weeping<\/em> with joy and repentance, choosing to worship <em>the<\/em> <span>Lord<\/span><em> their God<\/em> instead of worshiping idols.<\/p>","summary_ro":"50:4 In those coming days: In 538, 458, and 445 BC, some exiles of Israel moved back to their homeland. • The people of Israel and Judah would come weeping with joy and repentance, choosing to worship the Lord their God instead of worshiping idols.","summary_en":"50:4 In those coming days: In 538, 458, and 445 BC, some exiles of Israel moved back to their homeland. • The people of Israel and Judah would come weeping with joy and repentance, choosing to worship the Lord their God instead of worshiping idols.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:4","title_en":"Study Note: Ieremia 50:4","content_ro":"<p><strong>50:4-10<\/strong> This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.<\/p>","content_en":"<p><strong>50:4-10<\/strong> This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.<\/p>","summary_ro":"50:4-10 This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.","summary_en":"50:4-10 This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:4","title_en":"Study Note: Ieremia 50:4","content_ro":"<p><strong>50:4<\/strong> <em>In those coming days:<\/em> In 538, 458, and 445 <span>BC<\/span>, some exiles of Israel moved back to their homeland. • The people of <em>Israel<\/em> and <em>Judah<\/em> would <em>come weeping<\/em> with joy and repentance, choosing to worship <em>the<\/em> <span>Lord<\/span><em> their God<\/em> instead of worshiping idols.<\/p>","content_en":"<p><strong>50:4<\/strong> <em>In those coming days:<\/em> In 538, 458, and 445 <span>BC<\/span>, some exiles of Israel moved back to their homeland. • The people of <em>Israel<\/em> and <em>Judah<\/em> would <em>come weeping<\/em> with joy and repentance, choosing to worship <em>the<\/em> <span>Lord<\/span><em> their God<\/em> instead of worshiping idols.<\/p>","summary_ro":"50:4 In those coming days: In 538, 458, and 445 BC, some exiles of Israel moved back to their homeland. • The people of Israel and Judah would come weeping with joy and repentance, choosing to worship the Lord their God instead of worshiping idols.","summary_en":"50:4 In those coming days: In 538, 458, and 445 BC, some exiles of Israel moved back to their homeland. • The people of Israel and Judah would come weeping with joy and repentance, choosing to worship the Lord their God instead of worshiping idols.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108035,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:4","title_en":"Study Note: Ieremia 50:4","content_ro":"<p><strong>50:4-10<\/strong> This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.<\/p>","content_en":"<p><strong>50:4-10<\/strong> This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.<\/p>","summary_ro":"50:4-10 This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.","summary_en":"50:4-10 This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108036,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:4","title_en":"Study Note: Ieremia 50:4","content_ro":"<p><strong>50:4<\/strong> <em>In those coming days:<\/em> In 538, 458, and 445 <span>BC<\/span>, some exiles of Israel moved back to their homeland. • The people of <em>Israel<\/em> and <em>Judah<\/em> would <em>come weeping<\/em> with joy and repentance, choosing to worship <em>the<\/em> <span>Lord<\/span><em> their God<\/em> instead of worshiping idols.<\/p>","content_en":"<p><strong>50:4<\/strong> <em>In those coming days:<\/em> In 538, 458, and 445 <span>BC<\/span>, some exiles of Israel moved back to their homeland. • The people of <em>Israel<\/em> and <em>Judah<\/em> would <em>come weeping<\/em> with joy and repentance, choosing to worship <em>the<\/em> <span>Lord<\/span><em> their God<\/em> instead of worshiping idols.<\/p>","summary_ro":"50:4 In those coming days: In 538, 458, and 445 BC, some exiles of Israel moved back to their homeland. • The people of Israel and Judah would come weeping with joy and repentance, choosing to worship the Lord their God instead of worshiping idols.","summary_en":"50:4 In those coming days: In 538, 458, and 445 BC, some exiles of Israel moved back to their homeland. • The people of Israel and Judah would come weeping with joy and repentance, choosing to worship the Lord their God instead of worshiping idols.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135661,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:4","title_en":"Study Note: Ieremia 50:4","content_ro":"<p><strong>50:4-10<\/strong> This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.<\/p>","content_en":"<p><strong>50:4-10<\/strong> This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.<\/p>","summary_ro":"50:4-10 This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.","summary_en":"50:4-10 This poetic interlude was a message of hope for the Israelite exiles in Babylon in contrast to the judgment and oppression they had been experiencing. The divine Judge is also the divine Savior.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135662,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:4","title_en":"Study Note: Ieremia 50:4","content_ro":"<p><strong>50:4<\/strong> <em>In those coming days:<\/em> In 538, 458, and 445 <span>BC<\/span>, some exiles of Israel moved back to their homeland. • The people of <em>Israel<\/em> and <em>Judah<\/em> would <em>come weeping<\/em> with joy and repentance, choosing to worship <em>the<\/em> <span>Lord<\/span><em> their God<\/em> instead of worshiping idols.<\/p>","content_en":"<p><strong>50:4<\/strong> <em>In those coming days:<\/em> In 538, 458, and 445 <span>BC<\/span>, some exiles of Israel moved back to their homeland. • The people of <em>Israel<\/em> and <em>Judah<\/em> would <em>come weeping<\/em> with joy and repentance, choosing to worship <em>the<\/em> <span>Lord<\/span><em> their God<\/em> instead of worshiping idols.<\/p>","summary_ro":"50:4 In those coming days: In 538, 458, and 445 BC, some exiles of Israel moved back to their homeland. • The people of Israel and Judah would come weeping with joy and repentance, choosing to worship the Lord their God instead of worshiping idols.","summary_en":"50:4 In those coming days: In 538, 458, and 445 BC, some exiles of Israel moved back to their homeland. • The people of Israel and Judah would come weeping with joy and repentance, choosing to worship the Lord their God instead of worshiping idols.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":52785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:5","title_en":"Study Note: Ieremia 50:5","content_ro":"<p><strong>50:5<\/strong> <em>an eternal covenant:<\/em> See 31:23-34.<\/p>","content_en":"<p><strong>50:5<\/strong> <em>an eternal covenant:<\/em> See 31:23-34.<\/p>","summary_ro":"50:5 an eternal covenant: See 31:23-34.","summary_en":"50:5 an eternal covenant: See 31:23-34.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:5","title_en":"Study Note: Ieremia 50:5","content_ro":"<p><strong>50:5<\/strong> <em>an eternal covenant:<\/em> See 31:23-34.<\/p>","content_en":"<p><strong>50:5<\/strong> <em>an eternal covenant:<\/em> See 31:23-34.<\/p>","summary_ro":"50:5 an eternal covenant: See 31:23-34.","summary_en":"50:5 an eternal covenant: See 31:23-34.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108037,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:5","title_en":"Study Note: Ieremia 50:5","content_ro":"<p><strong>50:5<\/strong> <em>an eternal covenant:<\/em> See 31:23-34.<\/p>","content_en":"<p><strong>50:5<\/strong> <em>an eternal covenant:<\/em> See 31:23-34.<\/p>","summary_ro":"50:5 an eternal covenant: See 31:23-34.","summary_en":"50:5 an eternal covenant: See 31:23-34.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135663,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:5","title_en":"Study Note: Ieremia 50:5","content_ro":"<p><strong>50:5<\/strong> <em>an eternal covenant:<\/em> See 31:23-34.<\/p>","content_en":"<p><strong>50:5<\/strong> <em>an eternal covenant:<\/em> See 31:23-34.<\/p>","summary_ro":"50:5 an eternal covenant: See 31:23-34.","summary_en":"50:5 an eternal covenant: See 31:23-34.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":3474,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Backsliding","title_en":"Backsliding","content_ro":"<h3>BACKSLIDING<\/h3>\n<p>To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and practicing harlotry (Ps 78:10; Jer 2:11; Hos 4:10). The people forgot God’s mighty works on their behalf, ignored his counsel, and rejected his instruction (Pss 78:11; 107:11; Is 30:9). Hard-hearted and rebellious, they delighted themselves in all sorts of perversions (Jer 3:21). Religious leaders entrusted with the spiritual care of the nation were instrumental in leading the people astray (Is 9:16). The priests proved themselves faithless shepherds (Jer 50:6).<\/p>\n<p>Grieved by the spiritual defection of his chosen people, God declared that “backsliding Israel committed adultery” (Jer 3:8, <span>kjv<\/span>). Through Hosea, the Lord lamented the fact that “Israel slideth back as a backsliding heifer” (Hos 4:16, <span>kjv<\/span>). Jeremiah confessed, “Our backslidings are many, we have sinned against thee” (Jer 14:7, <span>rsv<\/span>).<\/p>","content_en":"<h3>BACKSLIDING<\/h3>\n<p>To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and practicing harlotry (Ps 78:10; Jer 2:11; Hos 4:10). The people forgot God’s mighty works on their behalf, ignored his counsel, and rejected his instruction (Pss 78:11; 107:11; Is 30:9). Hard-hearted and rebellious, they delighted themselves in all sorts of perversions (Jer 3:21). Religious leaders entrusted with the spiritual care of the nation were instrumental in leading the people astray (Is 9:16). The priests proved themselves faithless shepherds (Jer 50:6).<\/p>\n<p>Grieved by the spiritual defection of his chosen people, God declared that “backsliding Israel committed adultery” (Jer 3:8, <span>kjv<\/span>). Through Hosea, the Lord lamented the fact that “Israel slideth back as a backsliding heifer” (Hos 4:16, <span>kjv<\/span>). Jeremiah confessed, “Our backslidings are many, we have sinned against thee” (Jer 14:7, <span>rsv<\/span>).<\/p>","summary_ro":"BACKSLIDING To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and...","summary_en":"BACKSLIDING To wane in religious commitment, to become less arduous in piety or less upright in morals. The principal Hebrew word for backsliding means “turning back” or “turning away.” The people of Israel repeatedly turned from God and engaged in the sin and idolatry of their pagan neighbors. In the language of the OT, backsliding Israel lusted after abominations and forsook the Lord and his commandments (Ezr 9:10; Is 1:4; Ez 11:21). They violated the sacred covenant by worshiping idols and...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:6","title_en":"Study Note: Ieremia 50:6","content_ro":"<p><strong>50:6<\/strong> The <em>shepherds<\/em> of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The <em>mountains<\/em> were both literal and metaphorical—Baal worship tended to take place at high elevations.<\/p>","content_en":"<p><strong>50:6<\/strong> The <em>shepherds<\/em> of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The <em>mountains<\/em> were both literal and metaphorical—Baal worship tended to take place at high elevations.<\/p>","summary_ro":"50:6 The shepherds of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The mountains were both literal and metaphorical—Baal worship tended to take place at high elevations.","summary_en":"50:6 The shepherds of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The mountains were both literal and metaphorical—Baal worship tended to take place at high elevations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:6","title_en":"Study Note: Ieremia 50:6","content_ro":"<p><strong>50:6<\/strong> The <em>shepherds<\/em> of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The <em>mountains<\/em> were both literal and metaphorical—Baal worship tended to take place at high elevations.<\/p>","content_en":"<p><strong>50:6<\/strong> The <em>shepherds<\/em> of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The <em>mountains<\/em> were both literal and metaphorical—Baal worship tended to take place at high elevations.<\/p>","summary_ro":"50:6 The shepherds of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The mountains were both literal and metaphorical—Baal worship tended to take place at high elevations.","summary_en":"50:6 The shepherds of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The mountains were both literal and metaphorical—Baal worship tended to take place at high elevations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108038,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:6","title_en":"Study Note: Ieremia 50:6","content_ro":"<p><strong>50:6<\/strong> The <em>shepherds<\/em> of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The <em>mountains<\/em> were both literal and metaphorical—Baal worship tended to take place at high elevations.<\/p>","content_en":"<p><strong>50:6<\/strong> The <em>shepherds<\/em> of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The <em>mountains<\/em> were both literal and metaphorical—Baal worship tended to take place at high elevations.<\/p>","summary_ro":"50:6 The shepherds of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The mountains were both literal and metaphorical—Baal worship tended to take place at high elevations.","summary_en":"50:6 The shepherds of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The mountains were both literal and metaphorical—Baal worship tended to take place at high elevations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135664,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:6","title_en":"Study Note: Ieremia 50:6","content_ro":"<p><strong>50:6<\/strong> The <em>shepherds<\/em> of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The <em>mountains<\/em> were both literal and metaphorical—Baal worship tended to take place at high elevations.<\/p>","content_en":"<p><strong>50:6<\/strong> The <em>shepherds<\/em> of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The <em>mountains<\/em> were both literal and metaphorical—Baal worship tended to take place at high elevations.<\/p>","summary_ro":"50:6 The shepherds of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The mountains were both literal and metaphorical—Baal worship tended to take place at high elevations.","summary_en":"50:6 The shepherds of Israel and Judah, such as Jeroboam I and Manasseh (see 1 Kgs 12:25–13:34; 2 Kgs 21:1-18), had led the people away from the Lord. • The mountains were both literal and metaphorical—Baal worship tended to take place at high elevations.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64410,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92036,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119662,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147288,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","content_en":"<h3>False Prophets<\/h3>\n<p>The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4).<\/p>\n<p>Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, many people doubted that God’s word through his true prophets would ever be fulfilled (see Isa 5:19). Others denied that anything would happen within their lifetimes. Might not the punishment that had so often been delayed be delayed a little longer?<\/p>\n<p>Ezekiel prophesied that in the coming judgment upon Jerusalem, false prophets would be cut off so that people would no longer be confused about who the true prophets were (Ezek 13:8-9). There would also be no more delay to God’s judgment—the Lord was coming very soon to fulfill the words he had spoken (13:11). Everyone would see which words God had really spoken and which words the false prophets had conjured out of their own imaginations.<\/p>\n<p>Jesus warned of the presence of false prophets in the future (Matt 24:11-28), and his early followers encountered numerous false prophets (see, e.g., Acts 13:6-12; 2 Pet 2:1-3). Believers can often recognize false prophets by their incorrect teaching about Christ, which demonstrates that they are not operating under the Spirit of God (1 Jn 4:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:1-5; 18:22; 1 Kgs 22:8-28; Jer 6:13-15; 14:13-16; 20:1-6; 28:1-17; 29:21-32; 50:6; Ezek 13:1-23; 22:28; Mic 3:5; 2 Cor 11:13-15; 2 Tim 4:3-4; 2 Pet 2:1-3<\/p>","summary_ro":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","summary_en":"False Prophets The Bible tells of many individuals who set themselves up as prophets on their own authority. They had no true calling from God but nonetheless claimed to speak for him. Often it was hard for people to discern the difference between true and false prophets, especially since false prophets usually told them what they wanted to hear (see, e.g., 1 Kgs 22:10-14; Jer 28:1-4). Because of this difficulty, and the Lord’s merciful delay in bringing judgment upon his rebellious people, m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":52787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:7","title_en":"Study Note: Ieremia 50:7","content_ro":"<p><strong>50:7<\/strong> This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. <em>Their enemies<\/em> rationalized their mistreatment of Israel by saying that the Israelites had <em>sinned against the<\/em> <span>Lord<\/span>. These enemies understood that the Israelites’ <em>true place of rest<\/em> and <em>hope<\/em> was in the Lord.<\/p>","content_en":"<p><strong>50:7<\/strong> This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. <em>Their enemies<\/em> rationalized their mistreatment of Israel by saying that the Israelites had <em>sinned against the<\/em> <span>Lord<\/span>. These enemies understood that the Israelites’ <em>true place of rest<\/em> and <em>hope<\/em> was in the Lord.<\/p>","summary_ro":"50:7 This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. Their enemies rationalized their mistreatment of Israel by saying that the Israelites had sinned against the Lord. These enemies understood that the Israelites’ true place of rest and hope was in the Lord.","summary_en":"50:7 This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. Their enemies rationalized their mistreatment of Israel by saying that the Israelites had sinned against the Lord. These enemies understood that the Israelites’ true place of rest and hope was in the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:7","title_en":"Study Note: Ieremia 50:7","content_ro":"<p><strong>50:7<\/strong> This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. <em>Their enemies<\/em> rationalized their mistreatment of Israel by saying that the Israelites had <em>sinned against the<\/em> <span>Lord<\/span>. These enemies understood that the Israelites’ <em>true place of rest<\/em> and <em>hope<\/em> was in the Lord.<\/p>","content_en":"<p><strong>50:7<\/strong> This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. <em>Their enemies<\/em> rationalized their mistreatment of Israel by saying that the Israelites had <em>sinned against the<\/em> <span>Lord<\/span>. These enemies understood that the Israelites’ <em>true place of rest<\/em> and <em>hope<\/em> was in the Lord.<\/p>","summary_ro":"50:7 This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. Their enemies rationalized their mistreatment of Israel by saying that the Israelites had sinned against the Lord. These enemies understood that the Israelites’ true place of rest and hope was in the Lord.","summary_en":"50:7 This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. Their enemies rationalized their mistreatment of Israel by saying that the Israelites had sinned against the Lord. These enemies understood that the Israelites’ true place of rest and hope was in the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108039,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:7","title_en":"Study Note: Ieremia 50:7","content_ro":"<p><strong>50:7<\/strong> This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. <em>Their enemies<\/em> rationalized their mistreatment of Israel by saying that the Israelites had <em>sinned against the<\/em> <span>Lord<\/span>. These enemies understood that the Israelites’ <em>true place of rest<\/em> and <em>hope<\/em> was in the Lord.<\/p>","content_en":"<p><strong>50:7<\/strong> This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. <em>Their enemies<\/em> rationalized their mistreatment of Israel by saying that the Israelites had <em>sinned against the<\/em> <span>Lord<\/span>. These enemies understood that the Israelites’ <em>true place of rest<\/em> and <em>hope<\/em> was in the Lord.<\/p>","summary_ro":"50:7 This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. Their enemies rationalized their mistreatment of Israel by saying that the Israelites had sinned against the Lord. These enemies understood that the Israelites’ true place of rest and hope was in the Lord.","summary_en":"50:7 This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. Their enemies rationalized their mistreatment of Israel by saying that the Israelites had sinned against the Lord. These enemies understood that the Israelites’ true place of rest and hope was in the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135665,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:7","title_en":"Study Note: Ieremia 50:7","content_ro":"<p><strong>50:7<\/strong> This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. <em>Their enemies<\/em> rationalized their mistreatment of Israel by saying that the Israelites had <em>sinned against the<\/em> <span>Lord<\/span>. These enemies understood that the Israelites’ <em>true place of rest<\/em> and <em>hope<\/em> was in the Lord.<\/p>","content_en":"<p><strong>50:7<\/strong> This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. <em>Their enemies<\/em> rationalized their mistreatment of Israel by saying that the Israelites had <em>sinned against the<\/em> <span>Lord<\/span>. These enemies understood that the Israelites’ <em>true place of rest<\/em> and <em>hope<\/em> was in the Lord.<\/p>","summary_ro":"50:7 This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. Their enemies rationalized their mistreatment of Israel by saying that the Israelites had sinned against the Lord. These enemies understood that the Israelites’ true place of rest and hope was in the Lord.","summary_en":"50:7 This verse continues the metaphor of lost sheep (50:6), connecting Israel’s vulnerability to attack with their apostasy in turning away from the Lord. Their enemies rationalized their mistreatment of Israel by saying that the Israelites had sinned against the Lord. These enemies understood that the Israelites’ true place of rest and hope was in the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":52788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:8","title_en":"Study Note: Ieremia 50:8","content_ro":"<p><strong>50:8-9<\/strong> The Lord urged the Israelites to leave when he ordered <em>an army of great nations<\/em> (Persia and its allies) to <em>attack Babylon<\/em> in 539 <span>BC<\/span>.<\/p>","content_en":"<p><strong>50:8-9<\/strong> The Lord urged the Israelites to leave when he ordered <em>an army of great nations<\/em> (Persia and its allies) to <em>attack Babylon<\/em> in 539 <span>BC<\/span>.<\/p>","summary_ro":"50:8-9 The Lord urged the Israelites to leave when he ordered an army of great nations (Persia and its allies) to attack Babylon in 539 BC.","summary_en":"50:8-9 The Lord urged the Israelites to leave when he ordered an army of great nations (Persia and its allies) to attack Babylon in 539 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:8","title_en":"Study Note: Ieremia 50:8","content_ro":"<p><strong>50:8-9<\/strong> The Lord urged the Israelites to leave when he ordered <em>an army of great nations<\/em> (Persia and its allies) to <em>attack Babylon<\/em> in 539 <span>BC<\/span>.<\/p>","content_en":"<p><strong>50:8-9<\/strong> The Lord urged the Israelites to leave when he ordered <em>an army of great nations<\/em> (Persia and its allies) to <em>attack Babylon<\/em> in 539 <span>BC<\/span>.<\/p>","summary_ro":"50:8-9 The Lord urged the Israelites to leave when he ordered an army of great nations (Persia and its allies) to attack Babylon in 539 BC.","summary_en":"50:8-9 The Lord urged the Israelites to leave when he ordered an army of great nations (Persia and its allies) to attack Babylon in 539 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108040,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:8","title_en":"Study Note: Ieremia 50:8","content_ro":"<p><strong>50:8-9<\/strong> The Lord urged the Israelites to leave when he ordered <em>an army of great nations<\/em> (Persia and its allies) to <em>attack Babylon<\/em> in 539 <span>BC<\/span>.<\/p>","content_en":"<p><strong>50:8-9<\/strong> The Lord urged the Israelites to leave when he ordered <em>an army of great nations<\/em> (Persia and its allies) to <em>attack Babylon<\/em> in 539 <span>BC<\/span>.<\/p>","summary_ro":"50:8-9 The Lord urged the Israelites to leave when he ordered an army of great nations (Persia and its allies) to attack Babylon in 539 BC.","summary_en":"50:8-9 The Lord urged the Israelites to leave when he ordered an army of great nations (Persia and its allies) to attack Babylon in 539 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135666,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:8","title_en":"Study Note: Ieremia 50:8","content_ro":"<p><strong>50:8-9<\/strong> The Lord urged the Israelites to leave when he ordered <em>an army of great nations<\/em> (Persia and its allies) to <em>attack Babylon<\/em> in 539 <span>BC<\/span>.<\/p>","content_en":"<p><strong>50:8-9<\/strong> The Lord urged the Israelites to leave when he ordered <em>an army of great nations<\/em> (Persia and its allies) to <em>attack Babylon<\/em> in 539 <span>BC<\/span>.<\/p>","summary_ro":"50:8-9 The Lord urged the Israelites to leave when he ordered an army of great nations (Persia and its allies) to attack Babylon in 539 BC.","summary_en":"50:8-9 The Lord urged the Israelites to leave when he ordered an army of great nations (Persia and its allies) to attack Babylon in 539 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":52789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:11","title_en":"Study Note: Ieremia 50:11","content_ro":"<p><strong>50:11-16<\/strong> These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 <span>BC<\/span>. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.<\/p>","content_en":"<p><strong>50:11-16<\/strong> These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 <span>BC<\/span>. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.<\/p>","summary_ro":"50:11-16 These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 BC. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.","summary_en":"50:11-16 These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 BC. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52790,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:11","title_en":"Study Note: Ieremia 50:11","content_ro":"<p><strong>50:11<\/strong> <em>rejoice . . . frisk about:<\/em> The Babylonians had been light-hearted and carefree because they had <em>plundered<\/em> the Lord’s <em>people<\/em> in Jerusalem. They gave no thought to the well-being of those they conquered.<\/p>","content_en":"<p><strong>50:11<\/strong> <em>rejoice . . . frisk about:<\/em> The Babylonians had been light-hearted and carefree because they had <em>plundered<\/em> the Lord’s <em>people<\/em> in Jerusalem. They gave no thought to the well-being of those they conquered.<\/p>","summary_ro":"50:11 rejoice . . . frisk about: The Babylonians had been light-hearted and carefree because they had plundered the Lord’s people in Jerusalem. They gave no thought to the well-being of those they conquered.","summary_en":"50:11 rejoice . . . frisk about: The Babylonians had been light-hearted and carefree because they had plundered the Lord’s people in Jerusalem. They gave no thought to the well-being of those they conquered.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:11","title_en":"Study Note: Ieremia 50:11","content_ro":"<p><strong>50:11-16<\/strong> These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 <span>BC<\/span>. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.<\/p>","content_en":"<p><strong>50:11-16<\/strong> These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 <span>BC<\/span>. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.<\/p>","summary_ro":"50:11-16 These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 BC. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.","summary_en":"50:11-16 These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 BC. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80416,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:11","title_en":"Study Note: Ieremia 50:11","content_ro":"<p><strong>50:11<\/strong> <em>rejoice . . . frisk about:<\/em> The Babylonians had been light-hearted and carefree because they had <em>plundered<\/em> the Lord’s <em>people<\/em> in Jerusalem. They gave no thought to the well-being of those they conquered.<\/p>","content_en":"<p><strong>50:11<\/strong> <em>rejoice . . . frisk about:<\/em> The Babylonians had been light-hearted and carefree because they had <em>plundered<\/em> the Lord’s <em>people<\/em> in Jerusalem. They gave no thought to the well-being of those they conquered.<\/p>","summary_ro":"50:11 rejoice . . . frisk about: The Babylonians had been light-hearted and carefree because they had plundered the Lord’s people in Jerusalem. They gave no thought to the well-being of those they conquered.","summary_en":"50:11 rejoice . . . frisk about: The Babylonians had been light-hearted and carefree because they had plundered the Lord’s people in Jerusalem. They gave no thought to the well-being of those they conquered.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108041,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:11","title_en":"Study Note: Ieremia 50:11","content_ro":"<p><strong>50:11-16<\/strong> These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 <span>BC<\/span>. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.<\/p>","content_en":"<p><strong>50:11-16<\/strong> These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 <span>BC<\/span>. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.<\/p>","summary_ro":"50:11-16 These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 BC. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.","summary_en":"50:11-16 These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 BC. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108042,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:11","title_en":"Study Note: Ieremia 50:11","content_ro":"<p><strong>50:11<\/strong> <em>rejoice . . . frisk about:<\/em> The Babylonians had been light-hearted and carefree because they had <em>plundered<\/em> the Lord’s <em>people<\/em> in Jerusalem. They gave no thought to the well-being of those they conquered.<\/p>","content_en":"<p><strong>50:11<\/strong> <em>rejoice . . . frisk about:<\/em> The Babylonians had been light-hearted and carefree because they had <em>plundered<\/em> the Lord’s <em>people<\/em> in Jerusalem. They gave no thought to the well-being of those they conquered.<\/p>","summary_ro":"50:11 rejoice . . . frisk about: The Babylonians had been light-hearted and carefree because they had plundered the Lord’s people in Jerusalem. They gave no thought to the well-being of those they conquered.","summary_en":"50:11 rejoice . . . frisk about: The Babylonians had been light-hearted and carefree because they had plundered the Lord’s people in Jerusalem. They gave no thought to the well-being of those they conquered.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135667,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:11","title_en":"Study Note: Ieremia 50:11","content_ro":"<p><strong>50:11-16<\/strong> These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 <span>BC<\/span>. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.<\/p>","content_en":"<p><strong>50:11-16<\/strong> These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 <span>BC<\/span>. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.<\/p>","summary_ro":"50:11-16 These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 BC. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.","summary_en":"50:11-16 These verses describe in vivid detail the defeat of Babylon by the Persian invasion (see ch 51; Isa 13:14; 21:1-10; 44:28; 47:1-5; Dan 5). Babylon was never an important kingdom again. The city of Babylon was leveled in 485 BC. Archaeological excavation of Babylon began in 1899, and the remains of Babylon were brought to light over several decades.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135668,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:11","title_en":"Study Note: Ieremia 50:11","content_ro":"<p><strong>50:11<\/strong> <em>rejoice . . . frisk about:<\/em> The Babylonians had been light-hearted and carefree because they had <em>plundered<\/em> the Lord’s <em>people<\/em> in Jerusalem. They gave no thought to the well-being of those they conquered.<\/p>","content_en":"<p><strong>50:11<\/strong> <em>rejoice . . . frisk about:<\/em> The Babylonians had been light-hearted and carefree because they had <em>plundered<\/em> the Lord’s <em>people<\/em> in Jerusalem. They gave no thought to the well-being of those they conquered.<\/p>","summary_ro":"50:11 rejoice . . . frisk about: The Babylonians had been light-hearted and carefree because they had plundered the Lord’s people in Jerusalem. They gave no thought to the well-being of those they conquered.","summary_en":"50:11 rejoice . . . frisk about: The Babylonians had been light-hearted and carefree because they had plundered the Lord’s people in Jerusalem. They gave no thought to the well-being of those they conquered.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":52791,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:12","title_en":"Study Note: Ieremia 50:12","content_ro":"<p><strong>50:12<\/strong> The divine Judge rendered his verdict, describing the <em>disgrace<\/em> of a defeated Babylon.<\/p>","content_en":"<p><strong>50:12<\/strong> The divine Judge rendered his verdict, describing the <em>disgrace<\/em> of a defeated Babylon.<\/p>","summary_ro":"50:12 The divine Judge rendered his verdict, describing the disgrace of a defeated Babylon.","summary_en":"50:12 The divine Judge rendered his verdict, describing the disgrace of a defeated Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:12","title_en":"Study Note: Ieremia 50:12","content_ro":"<p><strong>50:12<\/strong> The divine Judge rendered his verdict, describing the <em>disgrace<\/em> of a defeated Babylon.<\/p>","content_en":"<p><strong>50:12<\/strong> The divine Judge rendered his verdict, describing the <em>disgrace<\/em> of a defeated Babylon.<\/p>","summary_ro":"50:12 The divine Judge rendered his verdict, describing the disgrace of a defeated Babylon.","summary_en":"50:12 The divine Judge rendered his verdict, describing the disgrace of a defeated Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108043,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:12","title_en":"Study Note: Ieremia 50:12","content_ro":"<p><strong>50:12<\/strong> The divine Judge rendered his verdict, describing the <em>disgrace<\/em> of a defeated Babylon.<\/p>","content_en":"<p><strong>50:12<\/strong> The divine Judge rendered his verdict, describing the <em>disgrace<\/em> of a defeated Babylon.<\/p>","summary_ro":"50:12 The divine Judge rendered his verdict, describing the disgrace of a defeated Babylon.","summary_en":"50:12 The divine Judge rendered his verdict, describing the disgrace of a defeated Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135669,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:12","title_en":"Study Note: Ieremia 50:12","content_ro":"<p><strong>50:12<\/strong> The divine Judge rendered his verdict, describing the <em>disgrace<\/em> of a defeated Babylon.<\/p>","content_en":"<p><strong>50:12<\/strong> The divine Judge rendered his verdict, describing the <em>disgrace<\/em> of a defeated Babylon.<\/p>","summary_ro":"50:12 The divine Judge rendered his verdict, describing the disgrace of a defeated Babylon.","summary_en":"50:12 The divine Judge rendered his verdict, describing the disgrace of a defeated Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":52792,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:14","title_en":"Study Note: Ieremia 50:14","content_ro":"<p><strong>50:14<\/strong> The Lord ordered armies <em>to attack Babylon<\/em> with a multitude of <em>arrows<\/em><em>,<\/em> the artillery of that age. • <em>she has sinned against the<\/em> <span>Lord<\/span><em>:<\/em> The primary charge leveled against other nations was also directed toward <em>Babylon<\/em>.<\/p>","content_en":"<p><strong>50:14<\/strong> The Lord ordered armies <em>to attack Babylon<\/em> with a multitude of <em>arrows<\/em><em>,<\/em> the artillery of that age. • <em>she has sinned against the<\/em> <span>Lord<\/span><em>:<\/em> The primary charge leveled against other nations was also directed toward <em>Babylon<\/em>.<\/p>","summary_ro":"50:14 The Lord ordered armies to attack Babylon with a multitude of arrows, the artillery of that age. • she has sinned against the Lord: The primary charge leveled against other nations was also directed toward Babylon.","summary_en":"50:14 The Lord ordered armies to attack Babylon with a multitude of arrows, the artillery of that age. • she has sinned against the Lord: The primary charge leveled against other nations was also directed toward Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80418,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:14","title_en":"Study Note: Ieremia 50:14","content_ro":"<p><strong>50:14<\/strong> The Lord ordered armies <em>to attack Babylon<\/em> with a multitude of <em>arrows<\/em><em>,<\/em> the artillery of that age. • <em>she has sinned against the<\/em> <span>Lord<\/span><em>:<\/em> The primary charge leveled against other nations was also directed toward <em>Babylon<\/em>.<\/p>","content_en":"<p><strong>50:14<\/strong> The Lord ordered armies <em>to attack Babylon<\/em> with a multitude of <em>arrows<\/em><em>,<\/em> the artillery of that age. • <em>she has sinned against the<\/em> <span>Lord<\/span><em>:<\/em> The primary charge leveled against other nations was also directed toward <em>Babylon<\/em>.<\/p>","summary_ro":"50:14 The Lord ordered armies to attack Babylon with a multitude of arrows, the artillery of that age. • she has sinned against the Lord: The primary charge leveled against other nations was also directed toward Babylon.","summary_en":"50:14 The Lord ordered armies to attack Babylon with a multitude of arrows, the artillery of that age. • she has sinned against the Lord: The primary charge leveled against other nations was also directed toward Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108044,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:14","title_en":"Study Note: Ieremia 50:14","content_ro":"<p><strong>50:14<\/strong> The Lord ordered armies <em>to attack Babylon<\/em> with a multitude of <em>arrows<\/em><em>,<\/em> the artillery of that age. • <em>she has sinned against the<\/em> <span>Lord<\/span><em>:<\/em> The primary charge leveled against other nations was also directed toward <em>Babylon<\/em>.<\/p>","content_en":"<p><strong>50:14<\/strong> The Lord ordered armies <em>to attack Babylon<\/em> with a multitude of <em>arrows<\/em><em>,<\/em> the artillery of that age. • <em>she has sinned against the<\/em> <span>Lord<\/span><em>:<\/em> The primary charge leveled against other nations was also directed toward <em>Babylon<\/em>.<\/p>","summary_ro":"50:14 The Lord ordered armies to attack Babylon with a multitude of arrows, the artillery of that age. • she has sinned against the Lord: The primary charge leveled against other nations was also directed toward Babylon.","summary_en":"50:14 The Lord ordered armies to attack Babylon with a multitude of arrows, the artillery of that age. • she has sinned against the Lord: The primary charge leveled against other nations was also directed toward Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135670,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:14","title_en":"Study Note: Ieremia 50:14","content_ro":"<p><strong>50:14<\/strong> The Lord ordered armies <em>to attack Babylon<\/em> with a multitude of <em>arrows<\/em><em>,<\/em> the artillery of that age. • <em>she has sinned against the<\/em> <span>Lord<\/span><em>:<\/em> The primary charge leveled against other nations was also directed toward <em>Babylon<\/em>.<\/p>","content_en":"<p><strong>50:14<\/strong> The Lord ordered armies <em>to attack Babylon<\/em> with a multitude of <em>arrows<\/em><em>,<\/em> the artillery of that age. • <em>she has sinned against the<\/em> <span>Lord<\/span><em>:<\/em> The primary charge leveled against other nations was also directed toward <em>Babylon<\/em>.<\/p>","summary_ro":"50:14 The Lord ordered armies to attack Babylon with a multitude of arrows, the artillery of that age. • she has sinned against the Lord: The primary charge leveled against other nations was also directed toward Babylon.","summary_en":"50:14 The Lord ordered armies to attack Babylon with a multitude of arrows, the artillery of that age. • she has sinned against the Lord: The primary charge leveled against other nations was also directed toward Babylon.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":52793,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:15","title_en":"Study Note: Ieremia 50:15","content_ro":"<p><strong>50:15<\/strong> The Lord’s judgment was fulfilled when Babylon surrendered and her <em>walls<\/em> fell. <em>The<\/em> <span>Lord<\/span><em>’s vengeance<\/em> carried out justice by doing to Babylon what <em>she<\/em> had <em>done to others<\/em> (cp. Deut 19:21; Luke 6:38).<\/p>","content_en":"<p><strong>50:15<\/strong> The Lord’s judgment was fulfilled when Babylon surrendered and her <em>walls<\/em> fell. <em>The<\/em> <span>Lord<\/span><em>’s vengeance<\/em> carried out justice by doing to Babylon what <em>she<\/em> had <em>done to others<\/em> (cp. Deut 19:21; Luke 6:38).<\/p>","summary_ro":"50:15 The Lord’s judgment was fulfilled when Babylon surrendered and her walls fell. The Lord’s vengeance carried out justice by doing to Babylon what she had done to others (cp. Deut 19:21; Luke 6:38).","summary_en":"50:15 The Lord’s judgment was fulfilled when Babylon surrendered and her walls fell. The Lord’s vengeance carried out justice by doing to Babylon what she had done to others (cp. Deut 19:21; Luke 6:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:15","title_en":"Study Note: Ieremia 50:15","content_ro":"<p><strong>50:15<\/strong> The Lord’s judgment was fulfilled when Babylon surrendered and her <em>walls<\/em> fell. <em>The<\/em> <span>Lord<\/span><em>’s vengeance<\/em> carried out justice by doing to Babylon what <em>she<\/em> had <em>done to others<\/em> (cp. Deut 19:21; Luke 6:38).<\/p>","content_en":"<p><strong>50:15<\/strong> The Lord’s judgment was fulfilled when Babylon surrendered and her <em>walls<\/em> fell. <em>The<\/em> <span>Lord<\/span><em>’s vengeance<\/em> carried out justice by doing to Babylon what <em>she<\/em> had <em>done to others<\/em> (cp. Deut 19:21; Luke 6:38).<\/p>","summary_ro":"50:15 The Lord’s judgment was fulfilled when Babylon surrendered and her walls fell. The Lord’s vengeance carried out justice by doing to Babylon what she had done to others (cp. Deut 19:21; Luke 6:38).","summary_en":"50:15 The Lord’s judgment was fulfilled when Babylon surrendered and her walls fell. The Lord’s vengeance carried out justice by doing to Babylon what she had done to others (cp. Deut 19:21; Luke 6:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108045,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:15","title_en":"Study Note: Ieremia 50:15","content_ro":"<p><strong>50:15<\/strong> The Lord’s judgment was fulfilled when Babylon surrendered and her <em>walls<\/em> fell. <em>The<\/em> <span>Lord<\/span><em>’s vengeance<\/em> carried out justice by doing to Babylon what <em>she<\/em> had <em>done to others<\/em> (cp. Deut 19:21; Luke 6:38).<\/p>","content_en":"<p><strong>50:15<\/strong> The Lord’s judgment was fulfilled when Babylon surrendered and her <em>walls<\/em> fell. <em>The<\/em> <span>Lord<\/span><em>’s vengeance<\/em> carried out justice by doing to Babylon what <em>she<\/em> had <em>done to others<\/em> (cp. Deut 19:21; Luke 6:38).<\/p>","summary_ro":"50:15 The Lord’s judgment was fulfilled when Babylon surrendered and her walls fell. The Lord’s vengeance carried out justice by doing to Babylon what she had done to others (cp. Deut 19:21; Luke 6:38).","summary_en":"50:15 The Lord’s judgment was fulfilled when Babylon surrendered and her walls fell. The Lord’s vengeance carried out justice by doing to Babylon what she had done to others (cp. Deut 19:21; Luke 6:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135671,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:15","title_en":"Study Note: Ieremia 50:15","content_ro":"<p><strong>50:15<\/strong> The Lord’s judgment was fulfilled when Babylon surrendered and her <em>walls<\/em> fell. <em>The<\/em> <span>Lord<\/span><em>’s vengeance<\/em> carried out justice by doing to Babylon what <em>she<\/em> had <em>done to others<\/em> (cp. Deut 19:21; Luke 6:38).<\/p>","content_en":"<p><strong>50:15<\/strong> The Lord’s judgment was fulfilled when Babylon surrendered and her <em>walls<\/em> fell. <em>The<\/em> <span>Lord<\/span><em>’s vengeance<\/em> carried out justice by doing to Babylon what <em>she<\/em> had <em>done to others<\/em> (cp. Deut 19:21; Luke 6:38).<\/p>","summary_ro":"50:15 The Lord’s judgment was fulfilled when Babylon surrendered and her walls fell. The Lord’s vengeance carried out justice by doing to Babylon what she had done to others (cp. Deut 19:21; Luke 6:38).","summary_en":"50:15 The Lord’s judgment was fulfilled when Babylon surrendered and her walls fell. The Lord’s vengeance carried out justice by doing to Babylon what she had done to others (cp. Deut 19:21; Luke 6:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":52794,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:16","title_en":"Study Note: Ieremia 50:16","content_ro":"<p><strong>50:16<\/strong> As Babylon fell, farmers fled and left their <em>crops<\/em> behind. The slaughter on the battlefield caused the people to <em>run away<\/em>.<\/p>","content_en":"<p><strong>50:16<\/strong> As Babylon fell, farmers fled and left their <em>crops<\/em> behind. The slaughter on the battlefield caused the people to <em>run away<\/em>.<\/p>","summary_ro":"50:16 As Babylon fell, farmers fled and left their crops behind. The slaughter on the battlefield caused the people to run away.","summary_en":"50:16 As Babylon fell, farmers fled and left their crops behind. The slaughter on the battlefield caused the people to run away.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:16","title_en":"Study Note: Ieremia 50:16","content_ro":"<p><strong>50:16<\/strong> As Babylon fell, farmers fled and left their <em>crops<\/em> behind. The slaughter on the battlefield caused the people to <em>run away<\/em>.<\/p>","content_en":"<p><strong>50:16<\/strong> As Babylon fell, farmers fled and left their <em>crops<\/em> behind. The slaughter on the battlefield caused the people to <em>run away<\/em>.<\/p>","summary_ro":"50:16 As Babylon fell, farmers fled and left their crops behind. The slaughter on the battlefield caused the people to run away.","summary_en":"50:16 As Babylon fell, farmers fled and left their crops behind. The slaughter on the battlefield caused the people to run away.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108046,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:16","title_en":"Study Note: Ieremia 50:16","content_ro":"<p><strong>50:16<\/strong> As Babylon fell, farmers fled and left their <em>crops<\/em> behind. The slaughter on the battlefield caused the people to <em>run away<\/em>.<\/p>","content_en":"<p><strong>50:16<\/strong> As Babylon fell, farmers fled and left their <em>crops<\/em> behind. The slaughter on the battlefield caused the people to <em>run away<\/em>.<\/p>","summary_ro":"50:16 As Babylon fell, farmers fled and left their crops behind. The slaughter on the battlefield caused the people to run away.","summary_en":"50:16 As Babylon fell, farmers fled and left their crops behind. The slaughter on the battlefield caused the people to run away.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135672,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:16","title_en":"Study Note: Ieremia 50:16","content_ro":"<p><strong>50:16<\/strong> As Babylon fell, farmers fled and left their <em>crops<\/em> behind. The slaughter on the battlefield caused the people to <em>run away<\/em>.<\/p>","content_en":"<p><strong>50:16<\/strong> As Babylon fell, farmers fled and left their <em>crops<\/em> behind. The slaughter on the battlefield caused the people to <em>run away<\/em>.<\/p>","summary_ro":"50:16 As Babylon fell, farmers fled and left their crops behind. The slaughter on the battlefield caused the people to run away.","summary_en":"50:16 As Babylon fell, farmers fled and left their crops behind. The slaughter on the battlefield caused the people to run away.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":41986,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69612,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97238,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124864,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\n<p>King Nebuchadnezzar II reigned over Babylon from 605 to 562 <span>BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 <span>BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\n<p>In 626 <span>BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 <span>BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 <span>BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 <span>BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\n<p>Following his victory at Carchemish in 605 <span>BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 <span>BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 <span>BC<\/span> and destroyed the city and Temple in 586 <span>BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\n<p>A detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52795,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:17","title_en":"Study Note: Ieremia 50:17","content_ro":"<p><strong>50:17-20<\/strong> Another poetic interlude laments Israel’s sufferings and promises future restoration.<\/p>","content_en":"<p><strong>50:17-20<\/strong> Another poetic interlude laments Israel’s sufferings and promises future restoration.<\/p>","summary_ro":"50:17-20 Another poetic interlude laments Israel’s sufferings and promises future restoration.","summary_en":"50:17-20 Another poetic interlude laments Israel’s sufferings and promises future restoration.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52796,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:17","title_en":"Study Note: Ieremia 50:17","content_ro":"<p><strong>50:17<\/strong> <em>Assyria<\/em> conquered the northern kingdom of Israel in 734–722 <span>BC<\/span>, and <em>Nebuchadnezzar<\/em> conquered the southern kingdom of Judah in 605–586 <span>BC<\/span>.<\/p>","content_en":"<p><strong>50:17<\/strong> <em>Assyria<\/em> conquered the northern kingdom of Israel in 734–722 <span>BC<\/span>, and <em>Nebuchadnezzar<\/em> conquered the southern kingdom of Judah in 605–586 <span>BC<\/span>.<\/p>","summary_ro":"50:17 Assyria conquered the northern kingdom of Israel in 734–722 BC, and Nebuchadnezzar conquered the southern kingdom of Judah in 605–586 BC.","summary_en":"50:17 Assyria conquered the northern kingdom of Israel in 734–722 BC, and Nebuchadnezzar conquered the southern kingdom of Judah in 605–586 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:17","title_en":"Study Note: Ieremia 50:17","content_ro":"<p><strong>50:17-20<\/strong> Another poetic interlude laments Israel’s sufferings and promises future restoration.<\/p>","content_en":"<p><strong>50:17-20<\/strong> Another poetic interlude laments Israel’s sufferings and promises future restoration.<\/p>","summary_ro":"50:17-20 Another poetic interlude laments Israel’s sufferings and promises future restoration.","summary_en":"50:17-20 Another poetic interlude laments Israel’s sufferings and promises future restoration.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80422,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:17","title_en":"Study Note: Ieremia 50:17","content_ro":"<p><strong>50:17<\/strong> <em>Assyria<\/em> conquered the northern kingdom of Israel in 734–722 <span>BC<\/span>, and <em>Nebuchadnezzar<\/em> conquered the southern kingdom of Judah in 605–586 <span>BC<\/span>.<\/p>","content_en":"<p><strong>50:17<\/strong> <em>Assyria<\/em> conquered the northern kingdom of Israel in 734–722 <span>BC<\/span>, and <em>Nebuchadnezzar<\/em> conquered the southern kingdom of Judah in 605–586 <span>BC<\/span>.<\/p>","summary_ro":"50:17 Assyria conquered the northern kingdom of Israel in 734–722 BC, and Nebuchadnezzar conquered the southern kingdom of Judah in 605–586 BC.","summary_en":"50:17 Assyria conquered the northern kingdom of Israel in 734–722 BC, and Nebuchadnezzar conquered the southern kingdom of Judah in 605–586 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108047,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:17","title_en":"Study Note: Ieremia 50:17","content_ro":"<p><strong>50:17-20<\/strong> Another poetic interlude laments Israel’s sufferings and promises future restoration.<\/p>","content_en":"<p><strong>50:17-20<\/strong> Another poetic interlude laments Israel’s sufferings and promises future restoration.<\/p>","summary_ro":"50:17-20 Another poetic interlude laments Israel’s sufferings and promises future restoration.","summary_en":"50:17-20 Another poetic interlude laments Israel’s sufferings and promises future restoration.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108048,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:17","title_en":"Study Note: Ieremia 50:17","content_ro":"<p><strong>50:17<\/strong> <em>Assyria<\/em> conquered the northern kingdom of Israel in 734–722 <span>BC<\/span>, and <em>Nebuchadnezzar<\/em> conquered the southern kingdom of Judah in 605–586 <span>BC<\/span>.<\/p>","content_en":"<p><strong>50:17<\/strong> <em>Assyria<\/em> conquered the northern kingdom of Israel in 734–722 <span>BC<\/span>, and <em>Nebuchadnezzar<\/em> conquered the southern kingdom of Judah in 605–586 <span>BC<\/span>.<\/p>","summary_ro":"50:17 Assyria conquered the northern kingdom of Israel in 734–722 BC, and Nebuchadnezzar conquered the southern kingdom of Judah in 605–586 BC.","summary_en":"50:17 Assyria conquered the northern kingdom of Israel in 734–722 BC, and Nebuchadnezzar conquered the southern kingdom of Judah in 605–586 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135673,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:17","title_en":"Study Note: Ieremia 50:17","content_ro":"<p><strong>50:17-20<\/strong> Another poetic interlude laments Israel’s sufferings and promises future restoration.<\/p>","content_en":"<p><strong>50:17-20<\/strong> Another poetic interlude laments Israel’s sufferings and promises future restoration.<\/p>","summary_ro":"50:17-20 Another poetic interlude laments Israel’s sufferings and promises future restoration.","summary_en":"50:17-20 Another poetic interlude laments Israel’s sufferings and promises future restoration.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135674,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:17","title_en":"Study Note: Ieremia 50:17","content_ro":"<p><strong>50:17<\/strong> <em>Assyria<\/em> conquered the northern kingdom of Israel in 734–722 <span>BC<\/span>, and <em>Nebuchadnezzar<\/em> conquered the southern kingdom of Judah in 605–586 <span>BC<\/span>.<\/p>","content_en":"<p><strong>50:17<\/strong> <em>Assyria<\/em> conquered the northern kingdom of Israel in 734–722 <span>BC<\/span>, and <em>Nebuchadnezzar<\/em> conquered the southern kingdom of Judah in 605–586 <span>BC<\/span>.<\/p>","summary_ro":"50:17 Assyria conquered the northern kingdom of Israel in 734–722 BC, and Nebuchadnezzar conquered the southern kingdom of Judah in 605–586 BC.","summary_en":"50:17 Assyria conquered the northern kingdom of Israel in 734–722 BC, and Nebuchadnezzar conquered the southern kingdom of Judah in 605–586 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":52797,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:18","title_en":"Study Note: Ieremia 50:18","content_ro":"<p><strong>50:18-19<\/strong> <em>Therefore:<\/em> This word introduces two divine decrees. The first decree condemned <em>Babylon<\/em> to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 <span>BC<\/span>; Babylon fell in 539 <span>BC<\/span>. • <em>I will bring Israel home:<\/em> The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • <em>Carmel<\/em> is a mountain range close to the Mediterranean Sea in the northwestern corner of Israel. • <em>Bashan<\/em> was a region in the highlands rising east of the Sea of Galilee. • The tribe of <em>Ephraim<\/em> occupied the <em>hill country<\/em> in the central part of Israel west of the Jordan River. • <em>Gilead<\/em> was a highland area that rose on the east side of the Jordan River, opposite Ephraim.<\/p>","content_en":"<p><strong>50:18-19<\/strong> <em>Therefore:<\/em> This word introduces two divine decrees. The first decree condemned <em>Babylon<\/em> to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 <span>BC<\/span>; Babylon fell in 539 <span>BC<\/span>. • <em>I will bring Israel home:<\/em> The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • <em>Carmel<\/em> is a mountain range close to the Mediterranean Sea in the northwestern corner of Israel. • <em>Bashan<\/em> was a region in the highlands rising east of the Sea of Galilee. • The tribe of <em>Ephraim<\/em> occupied the <em>hill country<\/em> in the central part of Israel west of the Jordan River. • <em>Gilead<\/em> was a highland area that rose on the east side of the Jordan River, opposite Ephraim.<\/p>","summary_ro":"50:18-19 Therefore: This word introduces two divine decrees. The first decree condemned Babylon to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 BC; Babylon fell in 539 BC. • I will bring Israel home: The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • Carmel is a mountain range close to the Mediterranean Sea in the northwestern corner of I...","summary_en":"50:18-19 Therefore: This word introduces two divine decrees. The first decree condemned Babylon to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 BC; Babylon fell in 539 BC. • I will bring Israel home: The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • Carmel is a mountain range close to the Mediterranean Sea in the northwestern corner of I...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:18","title_en":"Study Note: Ieremia 50:18","content_ro":"<p><strong>50:18-19<\/strong> <em>Therefore:<\/em> This word introduces two divine decrees. The first decree condemned <em>Babylon<\/em> to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 <span>BC<\/span>; Babylon fell in 539 <span>BC<\/span>. • <em>I will bring Israel home:<\/em> The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • <em>Carmel<\/em> is a mountain range close to the Mediterranean Sea in the northwestern corner of Israel. • <em>Bashan<\/em> was a region in the highlands rising east of the Sea of Galilee. • The tribe of <em>Ephraim<\/em> occupied the <em>hill country<\/em> in the central part of Israel west of the Jordan River. • <em>Gilead<\/em> was a highland area that rose on the east side of the Jordan River, opposite Ephraim.<\/p>","content_en":"<p><strong>50:18-19<\/strong> <em>Therefore:<\/em> This word introduces two divine decrees. The first decree condemned <em>Babylon<\/em> to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 <span>BC<\/span>; Babylon fell in 539 <span>BC<\/span>. • <em>I will bring Israel home:<\/em> The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • <em>Carmel<\/em> is a mountain range close to the Mediterranean Sea in the northwestern corner of Israel. • <em>Bashan<\/em> was a region in the highlands rising east of the Sea of Galilee. • The tribe of <em>Ephraim<\/em> occupied the <em>hill country<\/em> in the central part of Israel west of the Jordan River. • <em>Gilead<\/em> was a highland area that rose on the east side of the Jordan River, opposite Ephraim.<\/p>","summary_ro":"50:18-19 Therefore: This word introduces two divine decrees. The first decree condemned Babylon to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 BC; Babylon fell in 539 BC. • I will bring Israel home: The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • Carmel is a mountain range close to the Mediterranean Sea in the northwestern corner of I...","summary_en":"50:18-19 Therefore: This word introduces two divine decrees. The first decree condemned Babylon to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 BC; Babylon fell in 539 BC. • I will bring Israel home: The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • Carmel is a mountain range close to the Mediterranean Sea in the northwestern corner of I...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108049,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:18","title_en":"Study Note: Ieremia 50:18","content_ro":"<p><strong>50:18-19<\/strong> <em>Therefore:<\/em> This word introduces two divine decrees. The first decree condemned <em>Babylon<\/em> to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 <span>BC<\/span>; Babylon fell in 539 <span>BC<\/span>. • <em>I will bring Israel home:<\/em> The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • <em>Carmel<\/em> is a mountain range close to the Mediterranean Sea in the northwestern corner of Israel. • <em>Bashan<\/em> was a region in the highlands rising east of the Sea of Galilee. • The tribe of <em>Ephraim<\/em> occupied the <em>hill country<\/em> in the central part of Israel west of the Jordan River. • <em>Gilead<\/em> was a highland area that rose on the east side of the Jordan River, opposite Ephraim.<\/p>","content_en":"<p><strong>50:18-19<\/strong> <em>Therefore:<\/em> This word introduces two divine decrees. The first decree condemned <em>Babylon<\/em> to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 <span>BC<\/span>; Babylon fell in 539 <span>BC<\/span>. • <em>I will bring Israel home:<\/em> The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • <em>Carmel<\/em> is a mountain range close to the Mediterranean Sea in the northwestern corner of Israel. • <em>Bashan<\/em> was a region in the highlands rising east of the Sea of Galilee. • The tribe of <em>Ephraim<\/em> occupied the <em>hill country<\/em> in the central part of Israel west of the Jordan River. • <em>Gilead<\/em> was a highland area that rose on the east side of the Jordan River, opposite Ephraim.<\/p>","summary_ro":"50:18-19 Therefore: This word introduces two divine decrees. The first decree condemned Babylon to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 BC; Babylon fell in 539 BC. • I will bring Israel home: The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • Carmel is a mountain range close to the Mediterranean Sea in the northwestern corner of I...","summary_en":"50:18-19 Therefore: This word introduces two divine decrees. The first decree condemned Babylon to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 BC; Babylon fell in 539 BC. • I will bring Israel home: The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • Carmel is a mountain range close to the Mediterranean Sea in the northwestern corner of I...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135675,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:18","title_en":"Study Note: Ieremia 50:18","content_ro":"<p><strong>50:18-19<\/strong> <em>Therefore:<\/em> This word introduces two divine decrees. The first decree condemned <em>Babylon<\/em> to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 <span>BC<\/span>; Babylon fell in 539 <span>BC<\/span>. • <em>I will bring Israel home:<\/em> The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • <em>Carmel<\/em> is a mountain range close to the Mediterranean Sea in the northwestern corner of Israel. • <em>Bashan<\/em> was a region in the highlands rising east of the Sea of Galilee. • The tribe of <em>Ephraim<\/em> occupied the <em>hill country<\/em> in the central part of Israel west of the Jordan River. • <em>Gilead<\/em> was a highland area that rose on the east side of the Jordan River, opposite Ephraim.<\/p>","content_en":"<p><strong>50:18-19<\/strong> <em>Therefore:<\/em> This word introduces two divine decrees. The first decree condemned <em>Babylon<\/em> to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 <span>BC<\/span>; Babylon fell in 539 <span>BC<\/span>. • <em>I will bring Israel home:<\/em> The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • <em>Carmel<\/em> is a mountain range close to the Mediterranean Sea in the northwestern corner of Israel. • <em>Bashan<\/em> was a region in the highlands rising east of the Sea of Galilee. • The tribe of <em>Ephraim<\/em> occupied the <em>hill country<\/em> in the central part of Israel west of the Jordan River. • <em>Gilead<\/em> was a highland area that rose on the east side of the Jordan River, opposite Ephraim.<\/p>","summary_ro":"50:18-19 Therefore: This word introduces two divine decrees. The first decree condemned Babylon to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 BC; Babylon fell in 539 BC. • I will bring Israel home: The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • Carmel is a mountain range close to the Mediterranean Sea in the northwestern corner of I...","summary_en":"50:18-19 Therefore: This word introduces two divine decrees. The first decree condemned Babylon to complete annihilation, like the punishment the Lord gave Assyria (Nah 3). Assyria fell in 612 BC; Babylon fell in 539 BC. • I will bring Israel home: The second divine decree promises restoration for Israel, specifically the people of the northern tribes, whose land was defined by the indicated landmarks. • Carmel is a mountain range close to the Mediterranean Sea in the northwestern corner of I...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":13850,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gilead (Place)","title_en":"Gilead (Place)","content_ro":"<h3>GILEAD (P<span>lace<\/span>)<\/h3>\n<li>1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River.<\/li>\n<p>The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys and hills were well watered by numerous rivers and tributaries, making flatter portions of the countryside well suited for agriculture, especially olive trees, grapevines, and grains (cf. Jer 8:22; 46:11; Hos 2:8). The densely forested and rugged hills were sometimes compared to those of Lebanon (Jer 22:6; Zec 10:10) and made the land a refuge for those in flight, since the terrain prohibited ready pursuit by enemies (cf. Gn 31:21; 1 Sm 13:7).<\/p>\n<p>Originally the region of Gilead was allotted to the tribes of Reuben, Gad, and Manasseh (Nm 32). The period of the judges saw Israelite security there assailed by the Midianites and Amalekites, only to be checked by the military exploits of Gideon (Jgs 6–7). Half a century later, Jephthah was recalled from his banishment to rescue Gilead from oppressive Ammonite rule (chs 10–11). During the united monarchy, Saul delivered Jabesh-gilead from Ammonite dominance (1 Sm 11:1-11; 31:8-13; 2 Sm 2:1-7). Abner installed Ish-bosheth as a rival to David in Gilead (2 Sm 2:8-9). David conquered the Ammonites controlling Gilead as he extended the borders of Israel (8:11-12; 10:1-19). He fled there for refuge in the face of Absalom’s rebellion (chs 15–17) and was finally restored to the throne when Absalom was slain in the forest of Ephraim (chs 18–19). Gilead remained a battleground during the divided monarchy, as first the Israelites warred with the Syrians (Arameans; 1 Kgs 20:23-43; 22:1-4, 29-40; 2 Kgs 13:22; Am 1:3) and then with the Assyrians, who wrested the territory from Pekah in 733 <span>BC<\/span> and deported the Israelite population, thus severing Gilead’s tie to the northern kingdom (2 Kgs 15:27-31).<\/p>\n<li>2. A city condemned for its evil (Hos 6:8), possibly an abbreviated name for Jabesh-gilead or Ramoth-gilead. This may be the same Gilead that was identified with Mizpah #5. (cf. Jgs 10:17-18).<\/li>","content_en":"<h3>GILEAD (P<span>lace<\/span>)<\/h3>\n<li>1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River.<\/li>\n<p>The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys and hills were well watered by numerous rivers and tributaries, making flatter portions of the countryside well suited for agriculture, especially olive trees, grapevines, and grains (cf. Jer 8:22; 46:11; Hos 2:8). The densely forested and rugged hills were sometimes compared to those of Lebanon (Jer 22:6; Zec 10:10) and made the land a refuge for those in flight, since the terrain prohibited ready pursuit by enemies (cf. Gn 31:21; 1 Sm 13:7).<\/p>\n<p>Originally the region of Gilead was allotted to the tribes of Reuben, Gad, and Manasseh (Nm 32). The period of the judges saw Israelite security there assailed by the Midianites and Amalekites, only to be checked by the military exploits of Gideon (Jgs 6–7). Half a century later, Jephthah was recalled from his banishment to rescue Gilead from oppressive Ammonite rule (chs 10–11). During the united monarchy, Saul delivered Jabesh-gilead from Ammonite dominance (1 Sm 11:1-11; 31:8-13; 2 Sm 2:1-7). Abner installed Ish-bosheth as a rival to David in Gilead (2 Sm 2:8-9). David conquered the Ammonites controlling Gilead as he extended the borders of Israel (8:11-12; 10:1-19). He fled there for refuge in the face of Absalom’s rebellion (chs 15–17) and was finally restored to the throne when Absalom was slain in the forest of Ephraim (chs 18–19). Gilead remained a battleground during the divided monarchy, as first the Israelites warred with the Syrians (Arameans; 1 Kgs 20:23-43; 22:1-4, 29-40; 2 Kgs 13:22; Am 1:3) and then with the Assyrians, who wrested the territory from Pekah in 733 <span>BC<\/span> and deported the Israelite population, thus severing Gilead’s tie to the northern kingdom (2 Kgs 15:27-31).<\/p>\n<li>2. A city condemned for its evil (Hos 6:8), possibly an abbreviated name for Jabesh-gilead or Ramoth-gilead. This may be the same Gilead that was identified with Mizpah #5. (cf. Jgs 10:17-18).<\/li>","summary_ro":"GILEAD (Place) 1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River. The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys a...","summary_en":"GILEAD (Place) 1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River. The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys a...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":52798,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:20","title_en":"Study Note: Ieremia 50:20","content_ro":"<p><strong>50:20<\/strong> The Lord would <em>forgive the remnant<\/em> of people from <em>Israel<\/em> and <em>Judah<\/em><em>;<\/em> they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).<\/p>","content_en":"<p><strong>50:20<\/strong> The Lord would <em>forgive the remnant<\/em> of people from <em>Israel<\/em> and <em>Judah<\/em><em>;<\/em> they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).<\/p>","summary_ro":"50:20 The Lord would forgive the remnant of people from Israel and Judah; they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).","summary_en":"50:20 The Lord would forgive the remnant of people from Israel and Judah; they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80424,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:20","title_en":"Study Note: Ieremia 50:20","content_ro":"<p><strong>50:20<\/strong> The Lord would <em>forgive the remnant<\/em> of people from <em>Israel<\/em> and <em>Judah<\/em><em>;<\/em> they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).<\/p>","content_en":"<p><strong>50:20<\/strong> The Lord would <em>forgive the remnant<\/em> of people from <em>Israel<\/em> and <em>Judah<\/em><em>;<\/em> they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).<\/p>","summary_ro":"50:20 The Lord would forgive the remnant of people from Israel and Judah; they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).","summary_en":"50:20 The Lord would forgive the remnant of people from Israel and Judah; they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108050,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:20","title_en":"Study Note: Ieremia 50:20","content_ro":"<p><strong>50:20<\/strong> The Lord would <em>forgive the remnant<\/em> of people from <em>Israel<\/em> and <em>Judah<\/em><em>;<\/em> they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).<\/p>","content_en":"<p><strong>50:20<\/strong> The Lord would <em>forgive the remnant<\/em> of people from <em>Israel<\/em> and <em>Judah<\/em><em>;<\/em> they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).<\/p>","summary_ro":"50:20 The Lord would forgive the remnant of people from Israel and Judah; they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).","summary_en":"50:20 The Lord would forgive the remnant of people from Israel and Judah; they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135676,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:20","title_en":"Study Note: Ieremia 50:20","content_ro":"<p><strong>50:20<\/strong> The Lord would <em>forgive the remnant<\/em> of people from <em>Israel<\/em> and <em>Judah<\/em><em>;<\/em> they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).<\/p>","content_en":"<p><strong>50:20<\/strong> The Lord would <em>forgive the remnant<\/em> of people from <em>Israel<\/em> and <em>Judah<\/em><em>;<\/em> they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).<\/p>","summary_ro":"50:20 The Lord would forgive the remnant of people from Israel and Judah; they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).","summary_en":"50:20 The Lord would forgive the remnant of people from Israel and Judah; they would seek the Lord as they returned to their homeland (50:4-5; see chs 31, 33).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":25155,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Merathaim","title_en":"Merathaim","content_ro":"<h3>MERATHAIM<\/h3>\n<p>Name that Jeremiah uses in reference to God’s judgment upon Babylon (Jer 50:21). Though it means “double rebellion” or “twofold rebel,” it is a wordplay on the name for southern Babylonia, Marratu. Thus, God says, “Go up against the land, Two-fold rebel . . . and utterly destroy it!”<\/p>","content_en":"<h3>MERATHAIM<\/h3>\n<p>Name that Jeremiah uses in reference to God’s judgment upon Babylon (Jer 50:21). Though it means “double rebellion” or “twofold rebel,” it is a wordplay on the name for southern Babylonia, Marratu. Thus, God says, “Go up against the land, Two-fold rebel . . . and utterly destroy it!”<\/p>","summary_ro":"MERATHAIM Name that Jeremiah uses in reference to God’s judgment upon Babylon (Jer 50:21). Though it means “double rebellion” or “twofold rebel,” it is a wordplay on the name for southern Babylonia, Marratu. Thus, God says, “Go up against the land, Two-fold rebel . . . and utterly destroy it!”","summary_en":"MERATHAIM Name that Jeremiah uses in reference to God’s judgment upon Babylon (Jer 50:21). Though it means “double rebellion” or “twofold rebel,” it is a wordplay on the name for southern Babylonia, Marratu. Thus, God says, “Go up against the land, Two-fold rebel . . . and utterly destroy it!”","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29434,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pekod","title_en":"Pekod","content_ro":"<h3>PEKOD<\/h3>\n<p>Place mentioned as the location of an Aramean tribe living in southern Babylonia between Babylon and Elam and more exactly on the eastern bank of the Lower Tigris by modern Kut-el-Amara and the confluence of the Kerkha (Jer 50:21; Ez 23:23). Tiglath-pileser III (745– 727), Sargon II (722–705), and Sennacherib (705–681) subjugated the population and exacted tribute of horses, cattle, and sheep from Pekod.<\/p>","content_en":"<h3>PEKOD<\/h3>\n<p>Place mentioned as the location of an Aramean tribe living in southern Babylonia between Babylon and Elam and more exactly on the eastern bank of the Lower Tigris by modern Kut-el-Amara and the confluence of the Kerkha (Jer 50:21; Ez 23:23). Tiglath-pileser III (745– 727), Sargon II (722–705), and Sennacherib (705–681) subjugated the population and exacted tribute of horses, cattle, and sheep from Pekod.<\/p>","summary_ro":"PEKOD Place mentioned as the location of an Aramean tribe living in southern Babylonia between Babylon and Elam and more exactly on the eastern bank of the Lower Tigris by modern Kut-el-Amara and the confluence of the Kerkha (Jer 50:21; Ez 23:23). Tiglath-pileser III (745– 727), Sargon II (722–705), and Sennacherib (705–681) subjugated the population and exacted tribute of horses, cattle, and sheep from Pekod.","summary_en":"PEKOD Place mentioned as the location of an Aramean tribe living in southern Babylonia between Babylon and Elam and more exactly on the eastern bank of the Lower Tigris by modern Kut-el-Amara and the confluence of the Kerkha (Jer 50:21; Ez 23:23). Tiglath-pileser III (745– 727), Sargon II (722–705), and Sennacherib (705–681) subjugated the population and exacted tribute of horses, cattle, and sheep from Pekod.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52799,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:21","title_en":"Study Note: Ieremia 50:21","content_ro":"<p><strong>50:21<\/strong> The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s <em>warriors<\/em> against Babylon, just as Babylon had been his warriors against Judah (25:9). • <em>Merathaim<\/em> (literally <em>double rebellion<\/em>) refers to the southern part of the Tigris and Euphrates river valley. <em>Pekod<\/em> (literally <em>punishment<\/em>) designates a people living on the eastern side of the same valley. These people were Babylonian. • <em>completely destroy:<\/em> See Lev 27:28-29; Josh 6:21; 1 Sam 15:3.<\/p>","content_en":"<p><strong>50:21<\/strong> The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s <em>warriors<\/em> against Babylon, just as Babylon had been his warriors against Judah (25:9). • <em>Merathaim<\/em> (literally <em>double rebellion<\/em>) refers to the southern part of the Tigris and Euphrates river valley. <em>Pekod<\/em> (literally <em>punishment<\/em>) designates a people living on the eastern side of the same valley. These people were Babylonian. • <em>completely destroy:<\/em> See Lev 27:28-29; Josh 6:21; 1 Sam 15:3.<\/p>","summary_ro":"50:21 The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s warriors against Babylon, just as Babylon had been his warriors against Judah (25:9). • Merathaim (literally double rebellion) refers to the southern part of the Tigris and Euphrates river valley. Pekod (literally punishment) designates a people living on the eastern side of the same valley. These people were Babylonian. • completely destroy: See...","summary_en":"50:21 The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s warriors against Babylon, just as Babylon had been his warriors against Judah (25:9). • Merathaim (literally double rebellion) refers to the southern part of the Tigris and Euphrates river valley. Pekod (literally punishment) designates a people living on the eastern side of the same valley. These people were Babylonian. • completely destroy: See...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80425,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:21","title_en":"Study Note: Ieremia 50:21","content_ro":"<p><strong>50:21<\/strong> The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s <em>warriors<\/em> against Babylon, just as Babylon had been his warriors against Judah (25:9). • <em>Merathaim<\/em> (literally <em>double rebellion<\/em>) refers to the southern part of the Tigris and Euphrates river valley. <em>Pekod<\/em> (literally <em>punishment<\/em>) designates a people living on the eastern side of the same valley. These people were Babylonian. • <em>completely destroy:<\/em> See Lev 27:28-29; Josh 6:21; 1 Sam 15:3.<\/p>","content_en":"<p><strong>50:21<\/strong> The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s <em>warriors<\/em> against Babylon, just as Babylon had been his warriors against Judah (25:9). • <em>Merathaim<\/em> (literally <em>double rebellion<\/em>) refers to the southern part of the Tigris and Euphrates river valley. <em>Pekod<\/em> (literally <em>punishment<\/em>) designates a people living on the eastern side of the same valley. These people were Babylonian. • <em>completely destroy:<\/em> See Lev 27:28-29; Josh 6:21; 1 Sam 15:3.<\/p>","summary_ro":"50:21 The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s warriors against Babylon, just as Babylon had been his warriors against Judah (25:9). • Merathaim (literally double rebellion) refers to the southern part of the Tigris and Euphrates river valley. Pekod (literally punishment) designates a people living on the eastern side of the same valley. These people were Babylonian. • completely destroy: See...","summary_en":"50:21 The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s warriors against Babylon, just as Babylon had been his warriors against Judah (25:9). • Merathaim (literally double rebellion) refers to the southern part of the Tigris and Euphrates river valley. Pekod (literally punishment) designates a people living on the eastern side of the same valley. These people were Babylonian. • completely destroy: See...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108051,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:21","title_en":"Study Note: Ieremia 50:21","content_ro":"<p><strong>50:21<\/strong> The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s <em>warriors<\/em> against Babylon, just as Babylon had been his warriors against Judah (25:9). • <em>Merathaim<\/em> (literally <em>double rebellion<\/em>) refers to the southern part of the Tigris and Euphrates river valley. <em>Pekod<\/em> (literally <em>punishment<\/em>) designates a people living on the eastern side of the same valley. These people were Babylonian. • <em>completely destroy:<\/em> See Lev 27:28-29; Josh 6:21; 1 Sam 15:3.<\/p>","content_en":"<p><strong>50:21<\/strong> The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s <em>warriors<\/em> against Babylon, just as Babylon had been his warriors against Judah (25:9). • <em>Merathaim<\/em> (literally <em>double rebellion<\/em>) refers to the southern part of the Tigris and Euphrates river valley. <em>Pekod<\/em> (literally <em>punishment<\/em>) designates a people living on the eastern side of the same valley. These people were Babylonian. • <em>completely destroy:<\/em> See Lev 27:28-29; Josh 6:21; 1 Sam 15:3.<\/p>","summary_ro":"50:21 The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s warriors against Babylon, just as Babylon had been his warriors against Judah (25:9). • Merathaim (literally double rebellion) refers to the southern part of the Tigris and Euphrates river valley. Pekod (literally punishment) designates a people living on the eastern side of the same valley. These people were Babylonian. • completely destroy: See...","summary_en":"50:21 The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s warriors against Babylon, just as Babylon had been his warriors against Judah (25:9). • Merathaim (literally double rebellion) refers to the southern part of the Tigris and Euphrates river valley. Pekod (literally punishment) designates a people living on the eastern side of the same valley. These people were Babylonian. • completely destroy: See...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135677,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:21","title_en":"Study Note: Ieremia 50:21","content_ro":"<p><strong>50:21<\/strong> The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s <em>warriors<\/em> against Babylon, just as Babylon had been his warriors against Judah (25:9). • <em>Merathaim<\/em> (literally <em>double rebellion<\/em>) refers to the southern part of the Tigris and Euphrates river valley. <em>Pekod<\/em> (literally <em>punishment<\/em>) designates a people living on the eastern side of the same valley. These people were Babylonian. • <em>completely destroy:<\/em> See Lev 27:28-29; Josh 6:21; 1 Sam 15:3.<\/p>","content_en":"<p><strong>50:21<\/strong> The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s <em>warriors<\/em> against Babylon, just as Babylon had been his warriors against Judah (25:9). • <em>Merathaim<\/em> (literally <em>double rebellion<\/em>) refers to the southern part of the Tigris and Euphrates river valley. <em>Pekod<\/em> (literally <em>punishment<\/em>) designates a people living on the eastern side of the same valley. These people were Babylonian. • <em>completely destroy:<\/em> See Lev 27:28-29; Josh 6:21; 1 Sam 15:3.<\/p>","summary_ro":"50:21 The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s warriors against Babylon, just as Babylon had been his warriors against Judah (25:9). • Merathaim (literally double rebellion) refers to the southern part of the Tigris and Euphrates river valley. Pekod (literally punishment) designates a people living on the eastern side of the same valley. These people were Babylonian. • completely destroy: See...","summary_en":"50:21 The judgments against Babylon continue. The divine Judge is also portrayed as the divine commander of the armies. The Persians were the Lord’s warriors against Babylon, just as Babylon had been his warriors against Judah (25:9). • Merathaim (literally double rebellion) refers to the southern part of the Tigris and Euphrates river valley. Pekod (literally punishment) designates a people living on the eastern side of the same valley. These people were Babylonian. • completely destroy: See...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":2750,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Armory","title_en":"Armory","content_ro":"<h3>ARMORY<\/h3>\n<p>Storehouse for weapons; an arsenal (Jer 50:25). <em>See<\/em> Armor and Weapons.<\/p>","content_en":"<h3>ARMORY<\/h3>\n<p>Storehouse for weapons; an arsenal (Jer 50:25). <em>See<\/em> Armor and Weapons.<\/p>","summary_ro":"ARMORY Storehouse for weapons; an arsenal (Jer 50:25). See Armor and Weapons.","summary_en":"ARMORY Storehouse for weapons; an arsenal (Jer 50:25). See Armor and Weapons.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":52800,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:28","title_en":"Study Note: Ieremia 50:28","content_ro":"<p><strong>50:28<\/strong> The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.<\/p>","content_en":"<p><strong>50:28<\/strong> The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.<\/p>","summary_ro":"50:28 The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.","summary_en":"50:28 The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80426,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:28","title_en":"Study Note: Ieremia 50:28","content_ro":"<p><strong>50:28<\/strong> The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.<\/p>","content_en":"<p><strong>50:28<\/strong> The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.<\/p>","summary_ro":"50:28 The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.","summary_en":"50:28 The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108052,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:28","title_en":"Study Note: Ieremia 50:28","content_ro":"<p><strong>50:28<\/strong> The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.<\/p>","content_en":"<p><strong>50:28<\/strong> The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.<\/p>","summary_ro":"50:28 The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.","summary_en":"50:28 The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135678,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:28","title_en":"Study Note: Ieremia 50:28","content_ro":"<p><strong>50:28<\/strong> The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.<\/p>","content_en":"<p><strong>50:28<\/strong> The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.<\/p>","summary_ro":"50:28 The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.","summary_en":"50:28 The exiles returning to Jerusalem would be able to encourage those left behind that the enemy had been punished as God had promised and that his promised restoration of Israel was beginning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":16523,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Holiness","title_en":"Holiness","content_ro":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","summary_en":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52801,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:29","title_en":"Study Note: Ieremia 50:29","content_ro":"<p><strong>50:29-30<\/strong> Skilled <em>archers<\/em> would kill the Babylonian <em>soldiers<\/em> even as those soldiers had <em>killed<\/em> their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had <em>defied<\/em> the one true God by worshiping other deities (50:38).<\/p>","content_en":"<p><strong>50:29-30<\/strong> Skilled <em>archers<\/em> would kill the Babylonian <em>soldiers<\/em> even as those soldiers had <em>killed<\/em> their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had <em>defied<\/em> the one true God by worshiping other deities (50:38).<\/p>","summary_ro":"50:29-30 Skilled archers would kill the Babylonian soldiers even as those soldiers had killed their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had defied the one true God by worshiping other deities (50:38).","summary_en":"50:29-30 Skilled archers would kill the Babylonian soldiers even as those soldiers had killed their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had defied the one true God by worshiping other deities (50:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80427,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:29","title_en":"Study Note: Ieremia 50:29","content_ro":"<p><strong>50:29-30<\/strong> Skilled <em>archers<\/em> would kill the Babylonian <em>soldiers<\/em> even as those soldiers had <em>killed<\/em> their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had <em>defied<\/em> the one true God by worshiping other deities (50:38).<\/p>","content_en":"<p><strong>50:29-30<\/strong> Skilled <em>archers<\/em> would kill the Babylonian <em>soldiers<\/em> even as those soldiers had <em>killed<\/em> their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had <em>defied<\/em> the one true God by worshiping other deities (50:38).<\/p>","summary_ro":"50:29-30 Skilled archers would kill the Babylonian soldiers even as those soldiers had killed their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had defied the one true God by worshiping other deities (50:38).","summary_en":"50:29-30 Skilled archers would kill the Babylonian soldiers even as those soldiers had killed their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had defied the one true God by worshiping other deities (50:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108053,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:29","title_en":"Study Note: Ieremia 50:29","content_ro":"<p><strong>50:29-30<\/strong> Skilled <em>archers<\/em> would kill the Babylonian <em>soldiers<\/em> even as those soldiers had <em>killed<\/em> their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had <em>defied<\/em> the one true God by worshiping other deities (50:38).<\/p>","content_en":"<p><strong>50:29-30<\/strong> Skilled <em>archers<\/em> would kill the Babylonian <em>soldiers<\/em> even as those soldiers had <em>killed<\/em> their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had <em>defied<\/em> the one true God by worshiping other deities (50:38).<\/p>","summary_ro":"50:29-30 Skilled archers would kill the Babylonian soldiers even as those soldiers had killed their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had defied the one true God by worshiping other deities (50:38).","summary_en":"50:29-30 Skilled archers would kill the Babylonian soldiers even as those soldiers had killed their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had defied the one true God by worshiping other deities (50:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135679,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:29","title_en":"Study Note: Ieremia 50:29","content_ro":"<p><strong>50:29-30<\/strong> Skilled <em>archers<\/em> would kill the Babylonian <em>soldiers<\/em> even as those soldiers had <em>killed<\/em> their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had <em>defied<\/em> the one true God by worshiping other deities (50:38).<\/p>","content_en":"<p><strong>50:29-30<\/strong> Skilled <em>archers<\/em> would kill the Babylonian <em>soldiers<\/em> even as those soldiers had <em>killed<\/em> their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had <em>defied<\/em> the one true God by worshiping other deities (50:38).<\/p>","summary_ro":"50:29-30 Skilled archers would kill the Babylonian soldiers even as those soldiers had killed their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had defied the one true God by worshiping other deities (50:38).","summary_en":"50:29-30 Skilled archers would kill the Babylonian soldiers even as those soldiers had killed their victims in battle. This was the Lord’s way of judging the ruthless empire builders who had defied the one true God by worshiping other deities (50:38).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63906,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91532,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119158,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146784,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":52802,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:31","title_en":"Study Note: Ieremia 50:31","content_ro":"<p><strong>50:31-32<\/strong> Because of the Lord’s decree, the <em>arrogant<\/em> Babylonian Empire would never rise again as a mighty power in the world.<\/p>","content_en":"<p><strong>50:31-32<\/strong> Because of the Lord’s decree, the <em>arrogant<\/em> Babylonian Empire would never rise again as a mighty power in the world.<\/p>","summary_ro":"50:31-32 Because of the Lord’s decree, the arrogant Babylonian Empire would never rise again as a mighty power in the world.","summary_en":"50:31-32 Because of the Lord’s decree, the arrogant Babylonian Empire would never rise again as a mighty power in the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80428,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:31","title_en":"Study Note: Ieremia 50:31","content_ro":"<p><strong>50:31-32<\/strong> Because of the Lord’s decree, the <em>arrogant<\/em> Babylonian Empire would never rise again as a mighty power in the world.<\/p>","content_en":"<p><strong>50:31-32<\/strong> Because of the Lord’s decree, the <em>arrogant<\/em> Babylonian Empire would never rise again as a mighty power in the world.<\/p>","summary_ro":"50:31-32 Because of the Lord’s decree, the arrogant Babylonian Empire would never rise again as a mighty power in the world.","summary_en":"50:31-32 Because of the Lord’s decree, the arrogant Babylonian Empire would never rise again as a mighty power in the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108054,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:31","title_en":"Study Note: Ieremia 50:31","content_ro":"<p><strong>50:31-32<\/strong> Because of the Lord’s decree, the <em>arrogant<\/em> Babylonian Empire would never rise again as a mighty power in the world.<\/p>","content_en":"<p><strong>50:31-32<\/strong> Because of the Lord’s decree, the <em>arrogant<\/em> Babylonian Empire would never rise again as a mighty power in the world.<\/p>","summary_ro":"50:31-32 Because of the Lord’s decree, the arrogant Babylonian Empire would never rise again as a mighty power in the world.","summary_en":"50:31-32 Because of the Lord’s decree, the arrogant Babylonian Empire would never rise again as a mighty power in the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135680,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:31","title_en":"Study Note: Ieremia 50:31","content_ro":"<p><strong>50:31-32<\/strong> Because of the Lord’s decree, the <em>arrogant<\/em> Babylonian Empire would never rise again as a mighty power in the world.<\/p>","content_en":"<p><strong>50:31-32<\/strong> Because of the Lord’s decree, the <em>arrogant<\/em> Babylonian Empire would never rise again as a mighty power in the world.<\/p>","summary_ro":"50:31-32 Because of the Lord’s decree, the arrogant Babylonian Empire would never rise again as a mighty power in the world.","summary_en":"50:31-32 Because of the Lord’s decree, the arrogant Babylonian Empire would never rise again as a mighty power in the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65165,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92791,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120417,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148043,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":52803,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:33","title_en":"Study Note: Ieremia 50:33","content_ro":"<p><strong>50:33-34<\/strong> <em>The people of Israel and Judah<\/em> had suffered greatly. The Lord’s act of redemption would <em>defend them<\/em> and <em>give them rest again in Israel<\/em>. God is <em>strong<\/em><em>,<\/em> and he is as able to redeem as he is to punish.<\/p>","content_en":"<p><strong>50:33-34<\/strong> <em>The people of Israel and Judah<\/em> had suffered greatly. The Lord’s act of redemption would <em>defend them<\/em> and <em>give them rest again in Israel<\/em>. God is <em>strong<\/em><em>,<\/em> and he is as able to redeem as he is to punish.<\/p>","summary_ro":"50:33-34 The people of Israel and Judah had suffered greatly. The Lord’s act of redemption would defend them and give them rest again in Israel. God is strong, and he is as able to redeem as he is to punish.","summary_en":"50:33-34 The people of Israel and Judah had suffered greatly. The Lord’s act of redemption would defend them and give them rest again in Israel. God is strong, and he is as able to redeem as he is to punish.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80429,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:33","title_en":"Study Note: Ieremia 50:33","content_ro":"<p><strong>50:33-34<\/strong> <em>The people of Israel and Judah<\/em> had suffered greatly. The Lord’s act of redemption would <em>defend them<\/em> and <em>give them rest again in Israel<\/em>. God is <em>strong<\/em><em>,<\/em> and he is as able to redeem as he is to punish.<\/p>","content_en":"<p><strong>50:33-34<\/strong> <em>The people of Israel and Judah<\/em> had suffered greatly. The Lord’s act of redemption would <em>defend them<\/em> and <em>give them rest again in Israel<\/em>. God is <em>strong<\/em><em>,<\/em> and he is as able to redeem as he is to punish.<\/p>","summary_ro":"50:33-34 The people of Israel and Judah had suffered greatly. The Lord’s act of redemption would defend them and give them rest again in Israel. God is strong, and he is as able to redeem as he is to punish.","summary_en":"50:33-34 The people of Israel and Judah had suffered greatly. The Lord’s act of redemption would defend them and give them rest again in Israel. God is strong, and he is as able to redeem as he is to punish.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108055,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:33","title_en":"Study Note: Ieremia 50:33","content_ro":"<p><strong>50:33-34<\/strong> <em>The people of Israel and Judah<\/em> had suffered greatly. The Lord’s act of redemption would <em>defend them<\/em> and <em>give them rest again in Israel<\/em>. God is <em>strong<\/em><em>,<\/em> and he is as able to redeem as he is to punish.<\/p>","content_en":"<p><strong>50:33-34<\/strong> <em>The people of Israel and Judah<\/em> had suffered greatly. The Lord’s act of redemption would <em>defend them<\/em> and <em>give them rest again in Israel<\/em>. God is <em>strong<\/em><em>,<\/em> and he is as able to redeem as he is to punish.<\/p>","summary_ro":"50:33-34 The people of Israel and Judah had suffered greatly. The Lord’s act of redemption would defend them and give them rest again in Israel. God is strong, and he is as able to redeem as he is to punish.","summary_en":"50:33-34 The people of Israel and Judah had suffered greatly. The Lord’s act of redemption would defend them and give them rest again in Israel. God is strong, and he is as able to redeem as he is to punish.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135681,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:33","title_en":"Study Note: Ieremia 50:33","content_ro":"<p><strong>50:33-34<\/strong> <em>The people of Israel and Judah<\/em> had suffered greatly. The Lord’s act of redemption would <em>defend them<\/em> and <em>give them rest again in Israel<\/em>. God is <em>strong<\/em><em>,<\/em> and he is as able to redeem as he is to punish.<\/p>","content_en":"<p><strong>50:33-34<\/strong> <em>The people of Israel and Judah<\/em> had suffered greatly. The Lord’s act of redemption would <em>defend them<\/em> and <em>give them rest again in Israel<\/em>. God is <em>strong<\/em><em>,<\/em> and he is as able to redeem as he is to punish.<\/p>","summary_ro":"50:33-34 The people of Israel and Judah had suffered greatly. The Lord’s act of redemption would defend them and give them rest again in Israel. God is strong, and he is as able to redeem as he is to punish.","summary_en":"50:33-34 The people of Israel and Judah had suffered greatly. The Lord’s act of redemption would defend them and give them rest again in Israel. God is strong, and he is as able to redeem as he is to punish.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":52804,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:35","title_en":"Study Note: Ieremia 50:35","content_ro":"<p><strong>50:35-38<\/strong> Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against <em>Babylon<\/em> as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped <em>idols<\/em> instead of the one true God. • <em>The sword of destruction<\/em> refers to the Persian army.<\/p>","content_en":"<p><strong>50:35-38<\/strong> Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against <em>Babylon<\/em> as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped <em>idols<\/em> instead of the one true God. • <em>The sword of destruction<\/em> refers to the Persian army.<\/p>","summary_ro":"50:35-38 Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against Babylon as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped idols instead of the one true God. • The sword of destruction refers to the Persian army.","summary_en":"50:35-38 Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against Babylon as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped idols instead of the one true God. • The sword of destruction refers to the Persian army.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80430,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:35","title_en":"Study Note: Ieremia 50:35","content_ro":"<p><strong>50:35-38<\/strong> Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against <em>Babylon<\/em> as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped <em>idols<\/em> instead of the one true God. • <em>The sword of destruction<\/em> refers to the Persian army.<\/p>","content_en":"<p><strong>50:35-38<\/strong> Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against <em>Babylon<\/em> as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped <em>idols<\/em> instead of the one true God. • <em>The sword of destruction<\/em> refers to the Persian army.<\/p>","summary_ro":"50:35-38 Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against Babylon as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped idols instead of the one true God. • The sword of destruction refers to the Persian army.","summary_en":"50:35-38 Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against Babylon as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped idols instead of the one true God. • The sword of destruction refers to the Persian army.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108056,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:35","title_en":"Study Note: Ieremia 50:35","content_ro":"<p><strong>50:35-38<\/strong> Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against <em>Babylon<\/em> as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped <em>idols<\/em> instead of the one true God. • <em>The sword of destruction<\/em> refers to the Persian army.<\/p>","content_en":"<p><strong>50:35-38<\/strong> Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against <em>Babylon<\/em> as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped <em>idols<\/em> instead of the one true God. • <em>The sword of destruction<\/em> refers to the Persian army.<\/p>","summary_ro":"50:35-38 Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against Babylon as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped idols instead of the one true God. • The sword of destruction refers to the Persian army.","summary_en":"50:35-38 Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against Babylon as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped idols instead of the one true God. • The sword of destruction refers to the Persian army.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135682,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:35","title_en":"Study Note: Ieremia 50:35","content_ro":"<p><strong>50:35-38<\/strong> Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against <em>Babylon<\/em> as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped <em>idols<\/em> instead of the one true God. • <em>The sword of destruction<\/em> refers to the Persian army.<\/p>","content_en":"<p><strong>50:35-38<\/strong> Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against <em>Babylon<\/em> as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped <em>idols<\/em> instead of the one true God. • <em>The sword of destruction<\/em> refers to the Persian army.<\/p>","summary_ro":"50:35-38 Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against Babylon as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped idols instead of the one true God. • The sword of destruction refers to the Persian army.","summary_en":"50:35-38 Babylon would experience exactly the kind of violence it had meted out. The same charges were brought against Babylon as were brought against Israel, Judah, Egypt, and their neighbors. All of them worshiped idols instead of the one true God. • The sword of destruction refers to the Persian army.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":52805,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:38","title_en":"Study Note: Ieremia 50:38","content_ro":"<p><strong>50:38<\/strong> The Euphrates River ran through the city of Babylon, providing its <em>water supply<\/em>. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.<\/p>","content_en":"<p><strong>50:38<\/strong> The Euphrates River ran through the city of Babylon, providing its <em>water supply<\/em>. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.<\/p>","summary_ro":"50:38 The Euphrates River ran through the city of Babylon, providing its water supply. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.","summary_en":"50:38 The Euphrates River ran through the city of Babylon, providing its water supply. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80431,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:38","title_en":"Study Note: Ieremia 50:38","content_ro":"<p><strong>50:38<\/strong> The Euphrates River ran through the city of Babylon, providing its <em>water supply<\/em>. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.<\/p>","content_en":"<p><strong>50:38<\/strong> The Euphrates River ran through the city of Babylon, providing its <em>water supply<\/em>. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.<\/p>","summary_ro":"50:38 The Euphrates River ran through the city of Babylon, providing its water supply. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.","summary_en":"50:38 The Euphrates River ran through the city of Babylon, providing its water supply. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108057,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:38","title_en":"Study Note: Ieremia 50:38","content_ro":"<p><strong>50:38<\/strong> The Euphrates River ran through the city of Babylon, providing its <em>water supply<\/em>. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.<\/p>","content_en":"<p><strong>50:38<\/strong> The Euphrates River ran through the city of Babylon, providing its <em>water supply<\/em>. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.<\/p>","summary_ro":"50:38 The Euphrates River ran through the city of Babylon, providing its water supply. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.","summary_en":"50:38 The Euphrates River ran through the city of Babylon, providing its water supply. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135683,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:38","title_en":"Study Note: Ieremia 50:38","content_ro":"<p><strong>50:38<\/strong> The Euphrates River ran through the city of Babylon, providing its <em>water supply<\/em>. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.<\/p>","content_en":"<p><strong>50:38<\/strong> The Euphrates River ran through the city of Babylon, providing its <em>water supply<\/em>. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.<\/p>","summary_ro":"50:38 The Euphrates River ran through the city of Babylon, providing its water supply. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.","summary_en":"50:38 The Euphrates River ran through the city of Babylon, providing its water supply. The Persians were reputed to have diverted the river during the siege by digging a canal around the city walls and then attacking through the riverbed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"39":[{"id":5060,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Birds","title_en":"Birds","content_ro":"<h3>BIRDS<\/h3>\n\n<p>Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture.<\/p>\n<p>Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18).<\/p>\n<p>Precise identification of biblical birds is often difficult or impossible. The biblical languages were not highly specialized scientific languages. People in biblical times generally knew the difference between similar animals now categorized as separate species. For birds, however, they frequently used poetic, descriptive terms. Biblical scholars attempt to overcome the difficulties in identification by comparing the Hebrew words with similar words in related languages and by attention to the habitat, habits, and characteristics attributed to the birds in Scripture. Nevertheless, different scholars sometimes arrive at different identifications.<\/p>\n<p class=\"h2\" id=\"BiblicalReferencestoBirds\">Biblical References to Birds<\/p>\n<p>The Bible refers to birds both in literal and figurative senses. The biblical writers were keen observers of nature, their awareness of birds and bird life being reflected in many passages. They asserted that God knows all the birds (Ps 50:11) and cares for them (Mt 10:29). They saw God’s covenant with Noah after the flood, his promise never to destroy life again by flood, as extending even to the birds and animals (Gn 9:10).<\/p>\n<p>The Mosaic law declared many birds “unclean,” mostly species that were scavengers or predators, or inhabited waste places. Centuries later the early Christians came to regard unclean species as clean by God’s decree, revealed in the apostle Peter’s vision (Acts 10:12). Other birds, like quail, sustained the Israelites in their wanderings (Ex 16:13). The Law prescribed birds as sacrifices for a firstborn child (Lk 2:24), for a Nazirite vow (Nm 6:10), for cleansing a leper (Lv 14:22), and as a burnt offering and sin offering (12:8).<\/p>\n<p>Birds are easily subject to extinction, especially through human activity. God required the Israelites to practice conservation to prevent any birds from becoming extinct in the Holy Land, both for the birds’ sake and so the Israelites would have a continuous source of food. The Law allowed foraging Israelites to take eggs or the young from a bird’s nest, but they were not permitted to kill both a mother bird and her young (Dt 22:6).<\/p>\n<p>Biblical writers turned to nature frequently for illustrations of divine principles or human characteristics. Comparisons of humans to birds sometimes carry a sense of lowness, as when King Nebuchadnezzar developed claws like a bird in his madness (Dn 4:33), or when Job remarked that birds did not know the source of wisdom (Jb 28:21). In Jesus’ parable of the sower, the birds that ate the seed scattered by the wayside may represent indifference and a lack of spiritual understanding (Mt 13:4).<\/p>\n<p>Scripture also contains sympathetic images of the plight of birds. A lonely man praying was likened to a lonely bird on a housetop (Ps 102:7). If someone was unjustly hunted by his enemies, he would understand a hunted bird’s plight (Lam 3:52). Birds were said to be affected by curses on evildoers as they fled from Jerusalem or from the face of the earth (Jer 9:10; Zep 1:3).<\/p>\n<p>In spite of such misfortune visited upon birds, Scripture affirms that, like other creatures, they are cared for and delighted in by God (Ps 50:11; Mt 6:26; 10:29). Both Pharaoh and Nebuchadnezzar were compared to a tree that gives shelter to the birds (Ez 31:6; Dn 4:12; cf. 2:38). Human power, however, fails eventually as when the tree representing Nebuchadnezzar was cut down, forcing the birds to flee (Dn 4:14). God’s protection, by contrast, is unfailing. Jesus likened the kingdom of God to a mustard seed, growing to become a shelter for birds (Mt 13:32). God provides a habitation for birds (Ps 104:12), although Jesus, the Son of Man, had nowhere to rest his head (Mt 8:20).<\/p>\n<p>Birds were considered evidence of God’s handiwork (Jb 12:7). Bird lore provided examples of good sense in learning from a mistake (Prv 1:17; 6:5) and of bad judgment in failing to avoid the snares of immorality (7:23). Birds and other creatures could be tamed, unlike the wicked human tongue (Jas 3:7). Birds flying without alighting were an image of an undeserved curse (Prv 26:2). Without trust in God, people might be forced by evil to flee like a bird to the mountains (Ps 11:1). Birdsong was said to bring joy (Sg 2:12). The return of God’s people to the Promised Land would be like birds returning (Hos 11:11). Jesus expressed his love for Jerusalem by saying that he longed to gather his people to himself as a hen gathers her brood under her wing (Mt 23:37).<\/p>\n<p>Finally, birds were occasionally regarded as ominous signs. For example, Pharaoh’s baker learned of impending death because in a dream birds ate the food from a basket on his head (Gn 40:17). Solomon warned against cursing the king, even in private, because “a little bird may tell them what you said” (Eccl 10:20). A vivid biblical image is that of scavenging, carrion-eating birds consuming the bodies of evildoers. To the Israelites, such a desecration of humanity was an image of ultimate horror (Dt 28:26; 1 Sm 17:44; Is 46:11; Jer 7:33; 12:9; Ez 29:5; 39:4; Rv 19:17, 21).<\/p>\n<p class=\"h2\" id=\"IndividualSpecies\">Individual Species<\/p>\n<p class=\"h3\" id=\"Bittern\">Bittern<\/p>\n<p>Long-legged wading bird <em>(Botaurus stellaris)<\/em> similar to the heron, but with shorter legs and a smaller, more compact body. Bitterns inhabit marshes, where it is easy for them to hide with their natural camouflage. A bittern’s mottled plumage of barred brown and black so duplicates the color and shape of swamp vegetation that at times the bird seems to disappear before the observer’s eyes. The neck is covered with long, soft feathers, making it appear disproportionately heavy. Bitterns are wary and solitary. During mating season the bittern’s larynx is modified to produce a mysterious-sounding cry. The body twists in an unusual manner in harmony with the notes. Bitterns nest alone in grassy marshes. Because they are shy, they have become symbols of places of desolation and loneliness.<\/p>\n<p>There is some question as to whether the bittern is actually mentioned in the Bible. The <span>kjv<\/span> has “bittern” in three places (Is 14:23; 34:11; Zep 2:14). Many biblical scholars believe the Hebrew word in those verses refers not to the bittern but to the hedgehog (Is 14:23; Zep 2:14, <span>rsv<\/span>) or porcupine (Is 34:11, <span>rsv<\/span>). The Hebrew word is similar to an Arabic word meaning “porcupine.” Other scholars point out that the references suggest a bird rather than a mammal, especially Zephaniah 2:14, which speaks of the creature making its “lodge in her capitals” (i.e., above Nineveh’s doorposts). Bitterns are particularly abundant in the swamps of the Tigris River (near Nineveh). The bittern’s characteristics may fit the references in the three passages better than do the hedgehog’s.<\/p>\n<p><em>See also<\/em> Hedgehog; Animals (Porcupine).<\/p>\n<p class=\"h3\" id=\"Buzzard\">Buzzard<\/p>\n<p>Hawklike soaring bird <em>(Buteo vulgaris<\/em> or <em>Buteo ferox).<\/em> It resembles the kite, though its tail is straight and not cleft. It is mentioned in the list of unclean birds (Dt 14:13). But other translations render the word as “glede” (<span>kjv<\/span>) or “kite” (<span>nasb<\/span>, <span>neb<\/span>). The parallel list in Leviticus 11, however, substitutes “kite” (<span>rsv<\/span>, <span>nasb<\/span>, <span>neb<\/span>) or “vulture” (<span>kjv<\/span>) for “buzzard.” Thus, it is difficult to determine whether the buzzard is actually mentioned in the Bible, even though it is a common resident of Israel.<\/p>\n<p>Like other great soaring birds, the buzzard is noted for its sharp eyesight, and may be the bird mentioned for that quality in Job 28:7 (variously translated “falcon,” “eagle,” or “vulture”). It will trail its prey for hours, and has a remarkable ability to see a carcass on which it descends to feed. Somewhat larger than the common buzzard is the long-legged buzzard, found in Israel, western Asia, and Syria.<\/p>\n<p><em>See also<\/em> Kestrel; Kite; Vulture (below).<\/p>\n<p class=\"h3\" id=\"Cormorant\">Cormorant<\/p>\n<p>Large, black gooselike bird <em>(Phalacrocorax carbo),<\/em> repeatedly depicted in art from Egypt and the Holy Land. Its length varies from 19 to 40 inches (48.3 to 101.6 centimeters). Its feet have webs between all four toes. The feet, attached far back on the body, serve as propellers when the cormorant dives to catch its meal of fish, crustacea, or amphibia. The long bill is curved at the tip, and under the bill is a sac in which the cormorant keeps the captured fish.<\/p>\n<p>Cormorants live in large companies, making nests of sticks and other vegetation that they carry to trees or to rocky shelves near coasts. Up to four eggs are incubated, and the young are fed by both parents.<\/p>\n<p>The cormorant frequents swamps around the Sea of Galilee, Lake Huleh (the waters of Merom), and the Mediterranean coast. Its Hebrew name originally denoted the “hurling down” of the bird at its prey. Cormorants dive into deep water and sometimes seem to zoom beneath the surface in their hunt for fish. The cormorant’s greed is proverbial. It was ceremonially unclean for the Israelites (Lv 11:17; Dt 14:17).<\/p>\n<p><em>See also<\/em> Pelican (below).<\/p>\n<p class=\"h3\" id=\"Crane\">Crane<\/p>\n<p>Tall wading birds <em>(Grus grus)<\/em> resembling storks and herons but with shorter talons. The plumage has a silvery gloss and the tail feathers are wavy. Large flocks of cranes flying in wedge-shaped formations pass over the Holy Land during the daylight hours each fall on their way to Africa from the northern countries of Europe and again in the spring when they return north to breed. Migratory flocks may number as many as 2,000 birds. Jeremiah 8:7 refers to the crane’s migratory habits.<\/p>\n<p>The usual call of the crane is best described as a bellow, but during migratory flight they emit a chattering sound that may be referred to in Isaiah 38:14. Cranes have remarkably powerful voices, their calls seeming to carry for miles. Migrating flocks usually have a flock leader who does the calling.<\/p>\n<p>A crane’s height may reach 40 to 60 inches (101.6 to 152.4 centimeters). Except for the ostrich, the crane is the tallest bird ever to inhabit the Holy Land. A crane’s wingspread may exceed 90 inches (228.6 centimeters). The overall color is steel gray; the head and neck are black with a longitudinal white stripe. The crane feeds on land rather than in shallow water. It feeds primarily on grass and grain yet may devour insects, snakes, small alligators, frogs, and worms, using its long, powerful bill as a sharp hammer for killing such creatures.<\/p>\n<p>The crane usually nests in solitary places, often in shallow water or nearby. Its nest is a mass of vegetation, holding two or three eggs that are light-colored with darker spots.<\/p>\n<p class=\"h3\" id=\"Cuckoo\">Cuckoo<\/p>\n<p>Small, drab brown bird known for its parasitic habits. The term the <span>kjv<\/span> used in Leviticus 11:16 and Deuteronomy 14:15 may refer either to the common cuckoo <em>(Cuculus canorus)<\/em> or to the great spotted cuckoo <em>(Clamator glandarius).<\/em> The bird acts as a brood parasite, laying its eggs in the nest of another species after pushing out one of the eggs of the host species. The young cuckoo hatches before the young of the host species and evicts the other young. The foster parents raise it as their own.<\/p>\n<p>The cuckoo, an insect eater, is considered ritually unclean in Scripture, which might imply that it is a predator or carrion-eater. For that reason some believe the Hebrew word actually refers to the seagull or sea mew rather than the cuckoo. Gulls, terns, and petrels are all common on the seashore and lakes of the Holy Land.<\/p>\n<p>Other scholars believe that the Hebrew word refers not to the cuckoo but to one of the owls, possibly the long-eared owl.<\/p>\n<p><em>See also<\/em> Owl; Seagull (below).<\/p>\n<p class=\"h3\" id=\"Eagle\">Eagle<\/p>\n<p>Large bird of prey, genus <em>Aquila.<\/em> Vultures were often confused with eagles, making identification of the biblical birds difficult. Eagles’ heads are not bald as are the heads of vultures, but from a distance they appear similar. It is possible that the Hebrew word translated “eagle” (which literally means “to tear with the beak”) may have referred to all large birds of prey, eagles and vultures alike. A number of references to the eagle in Scripture are actually references to the griffon vulture (e.g., Hos 8:1; perhaps Mt 24:28). In certain passages, however, the true eagle may be meant.<\/p>\n<p>The Holy Land has several varieties of eagle, including the imperial eagle <em>(Aquila heliaca)<\/em> and the less common golden eagle <em>(Aquila chrysaetos).<\/em> These birds are powerfully built with strong wings; their movements reveal suppleness and strength. A distinctive hooked beak, which enhances the eagle’s dignified and somewhat ferocious appearance, provides it with an effective instrument for tearing and killing prey. Short, powerful legs and prehensile claws enable an eagle to apply an almost unbreakable grip on a struggling victim. The strong talons have sharp points and edges. The eagle hunts by day.<\/p>\n<p>For Jeremiah and other prophets, the eagle was the epitome of swiftness. The golden eagle, which can fly three or four miles (5–7 kilometers) in ten minutes, may have evoked the comparisons in 2 Samuel 1:23;Jeremiah 4:13; 49:22; Lamentations 4:19 (<span>kjv<\/span>), and Habakkuk 1:8. Moses used a similar comparison to emphasize the sudden striking power of a hostile enemy (Dt 28:49). The author of Proverbs, observing the high altitude to which the eagle soars, applied that image to the human situation (Prv 23:4-5; cf. Rv 12:14).<\/p>\n<p>The eagle’s strength and invincibility were mentioned often with reference to powerful nations attacking Israel. The prophet Ezekiel described Nebuchadnezzar as an eagle (Ez 17:3). Both the Babylonians and Assyrians frequently depicted the eagle in their art, especially as a deity with a man’s body and an eagle’s head. Nebuchadnezzar even had an experience of temporary insanity in which “his hair grew as long as eagles’ feathers, and his nails were like birds’ claws” (Dn 4:33, <span>rsv<\/span>).<\/p>\n<p>The eagle builds its nest on inaccessible mountain peaks or at the top of the tallest trees, a fact noted by Jeremiah (Jer 49:16; cf. Jb 39:27-28; Ob 1:4). The brood consists of two or occasionally three eggs. Only the female sits on the nest, but the young eaglets are fed by both parents. Eagles are devoted to their offspring and train them with great care in the art of flying. Some commentators interpret Exodus 19:4 and Deuteronomy 32:11 as evidence of the eagle’s practice of catching its young on its wings. There is virtually no evidence from observation, however, that any eagle can perform such a feat. In some versions the wording avoids a direct statement that eagles bear their young on their wings.<\/p>\n<p>Some eagles in captivity have lived to an age of over 100 years. This remarkable longevity caused the psalmist to speak of the eagle whose youth is renewed (Ps 103:5). Confronted by its impressive qualities, biblical authors observed the eagle with awe and wonder (Jb 39:27-30; Prv 30:18-19). Those awesome qualities also contributed to several prophetic visions, including Ezekiel’s vision of a creature with an eagle’s face (Ez 1:10) and the apostle John’s vision of a holy beast like a flying eagle (Rv 4:7).<\/p>\n<p><em>See also<\/em> Vulture (below).<\/p>\n<p class=\"h3\" id=\"FowlDomestic\">Fowl, Domestic<\/p>\n<p>Domesticated poultry <em>(Gallus gallus domesticus),<\/em> probably derived from the red jungle fowl of India. They seem to have been known already in OT times (Prv 30:31). A seal of Jaazaniah (see 2 Kgs 25:23), dating from about 600 <span>BC<\/span>, bears the image of a fighting cock. A reference to fowls or poultry for Nehemiah’s table, however, may be to wild game rather than domestic fowl (Neh 5:18).<\/p>\n<p>Poultry symbolized fertility, and the Jews carried a cock and hen in front of bridal couples at weddings. The motherly concern of hens gathering their broods was familiar to Jesus’ hearers (Mt 23:37; Lk 13:34).<\/p>\n<p>Since roosters habitually crow an hour or two before dawn, the third watch of the night, from midnight to 3:00 <span>am<\/span>, was known as the cockcrow. According to the Talmud (a commentary on Jewish law), keeping chickens was prohibited in Jerusalem in NT times to prevent the insects and larvae that breed in chicken droppings from contaminating sacrificial flesh. For that reason the cock that Peter heard (Mt 26:34, 74; Lk 22:34, 60-61) probably belonged to Romans living there or to Jews who did not follow Jewish regulations.<\/p>\n<p class=\"h3\" id=\"GoatsuckerorNightHawk\">Goatsucker or Night Hawk<\/p>\n<p>Migratory bird, dark in color and short-legged, similar to the American whippoorwill. The goatsucker (genus <em>Caprimulgus<\/em>) resembles an owl with a flat head, large eyes, soft plumage, and a noiseless flight. It hunts insects at night, catches them on the wing, and during the day rests on branches. Goatsuckers were so named because they were thought by the ancients to milk goats. According to Leviticus 11:16 and Deuteronomy 14:15, they were ritually unclean. Although some scholars believe that an owl is intended, there seems to be good reason to accept the “night hawk” translation.<\/p>\n<p class=\"h3\" id=\"Goose\">Goose<\/p>\n<p>Long-necked, web-footed water birds with waterproof feathers (genus <em>Anser<\/em>). Domestic geese were known to the Greeks of Homer’s day, since they are mentioned in the <em>Odyssey.<\/em> They were domesticated in Egypt perhaps as early as the Old Kingdom (c. 2500 <span>BC<\/span>) and certainly by the time of the New Kingdom (c. 1500– 1100 <span>BC<\/span>). They were used for food and sacrifice. The breeding of geese was widespread in Canaan in biblical times; ivory carvings of the 13th or 12th century <span>BC<\/span> showing geese have been found in excavations at Megiddo in Israel.<\/p>\n<p>Many species of geese spend most of their lives on land even though they are waterfowl; some even build their nests in trees. Wild geese tend to inhabit flatlands and prairies rather than mountainous terrain.<\/p>\n<p>Geese may have graced the table of King Solomon. In 1 Kings 4:23 they are referred to as “fatted fowl,” a term that may also refer to ducks, swans, guineas, pigeons, or other domestic edible birds.<\/p>\n<p class=\"h3\" id=\"Hawk\">Hawk<\/p>\n<p>Small birds of prey found in the Holy Land. Most references are probably to the sparrow hawk <em>(Accipter nisus).<\/em> This bird is slightly larger than the kestrel, has a grayish-brown back and a white belly with black and brown bars. It has short feathers, long, curved talons, and broad wings, rounded at the outer ends, which enable it to soar on updrafts. The long tail, acting as a rudder, helps the bird change its course swiftly in flight. It is hence very maneuverable in the air when chasing warblers or other small birds. It does not seize its prey on the ground, as does the kestrel, but hunts and attacks small birds in flight. Hawks hunt in the daytime, unlike owls that are adapted for nighttime hunting. With their eyes located on the side of the head, hawks are very keen-sighted. They usually nest in tall trees and their nests are often occupied by the same pair year after year.<\/p>\n<p>The Egyptians embalmed sparrow hawks and regarded all hawks highly. The god Horus was depicted with the head of a hawk hawk was ceremonially unclean to the Israelites (Lv 11:16; Dt 14:15). It was not a permanent resident of Israel but stopped off as it migrated from north to south. Its southward migration is mentioned in Job 39:26. A reference in Isaiah 34:11 to “hawk” (“cormorant,” <span>kjv<\/span>) is uncertain. <em>See<\/em> Kestrel or Falcon; Kite (below).<\/p>\n<p class=\"h3\" id=\"Heron\">Heron<\/p>\n<p>Wading bird (genus <em>Ardea<\/em>) with a long, thin neck and long legs. It has a characteristic comblike growth on the inner side of the third toe.<\/p>\n<p>Herons are generally white, blue, green, or gray. They nest together in rookeries, and both parents bring in food for the young. Herons feed on fish, small reptiles, and insects, gulping them down in one swallow. Adults and young migrate in the late fall to warm southern climates. The white heron attains a length of more than 3 feet (.9 meter), whereas the dwarf heron is only about 22 inches (55.9 centimeters) long.<\/p>\n<p>At least seven varieties of heron are reported in the Holy Land. The white ibis, or buff-backed heron (<em>Buphus russatus<\/em>), was probably the most common species. The purple heron <em>(Ardea purpureus)<\/em> is a summer breeder found in all parts of the Holy Land where there is standing water.<\/p>\n<p>The blue-gray heron (<em>Ardea cinerea<\/em>) winters in southern Europe and North Africa, migrating to northern Europe in the early spring. In Israel it builds its winter nest near water, in swamps and along riverbanks, where it feeds on fish and frogs. It will stand patiently in the water for hours, and then suddenly its long, pointed beak darts down with lightning speed to catch its prey. Often the blue-gray heron builds its nest in a tall tree to which it may return year after year.<\/p>\n<p>According to Leviticus 11:19 and Deuteronomy 14:18, the heron was ceremonially unclean to the Israelites. Some scholars believe those references are to the cormorant, but most scholars think they refer to one of the herons.<\/p>\n<p><em>See also<\/em> Cormorant (above).<\/p>\n<p class=\"h3\" id=\"Hoopoe\">Hoopoe<\/p>\n<p>One of the Holy Land’s most beautiful birds (<em>Upupa epops<\/em>). It has vividly colored plumage, a lovely crown-shaped crest that becomes erect when the bird is alarmed, and a long, slender curved bill. The pinkish-brown hoopoe is about 11 inches (27.9 centimeters) long, with black and white bands on its back, tail, and wings. Hoopoes are basically desert-dwelling birds.<\/p>\n<p>The name “hoopoe” is derived from the sound of the bird’s call. To emit the sound, the neck feathers are puffed up and the head snapped in the air. When on the ground, the bird hammers its beak into the earth.<\/p>\n<p>The hoopoe arrives in the Holy Land in February, breeds in the summer, and leaves in September. It was held in religious reverence by the Egyptians. It was listed as ritually unclean (Lv 11:19; Dt 14:18), probably because it searches for grubs and small insects in such unsanitary places as dunghills.<\/p>\n<p class=\"h3\" id=\"Ibis\">Ibis<\/p>\n<p>Wading bird (<em>Threskiornis aethiopica<\/em>) presently unknown in the Holy Land but possibly known there in biblical times. It was well known in ancient Egypt, where it was sacred to the god Thoth. Today it has practically vanished with the disappearance of swamps along the Nile.<\/p>\n<p>There is some question as to whether the ibis is meant in Leviticus 11:17, where it is classified as ceremonially unclean. The same Hebrew word in Deuteronomy 14:16 and Isaiah 34:11 is translated “great owl,” a translation preferred by most scholars.<\/p>\n<p><em>See also<\/em> Owl, Great (below).<\/p>\n<p class=\"h3\" id=\"KestrelorFalcon\">Kestrel or Falcon<\/p>\n<p>Small hawk (<em>Falco tinnunculus<\/em>) about a foot (30.5 centimeters) long with brown, black, and yellow feathers on its breast. It was abundant in the Holy Land in villages and in the countryside, nesting on rooftops and among rocks. Like most hawks, the kestrel is able to hover and float in midair and then swoop down on its prey, seizing it with sharp, hooklike talons. It feeds largely on mice, small reptiles, and insects.<\/p>\n<p>Embalmed kestrels have been found in ancient Egyptian tombs. The Egyptians also embalmed the hunting kestrel <em>(Falco cherug),<\/em> which can be tamed and trained to hunt rabbits and other small game. Falconry (hunting with hawks of various species) was well known among the ancients and is still practiced today. That the Assyrians were familiar with falconry is seen in the records of Ashurbanipal. Because the kestrel is a predator, it was ceremonially unclean (Lv 11:14). Some translations render the word as “kite” (Lv 11:14, <span>kjv<\/span>; Dt 14:13, <span>kjv<\/span>, <span>rsv<\/span>), an illustration of the difficulty of identifying biblical birds precisely.<\/p>\n<p><em>See also<\/em> Kite or Glede (below).<\/p>\n<p class=\"h3\" id=\"KiteorGlede\">Kite or Glede<\/p>\n<p>Large bird of prey <em>(Milvus milvus).<\/em> The average length of the kite is about 19 inches (48.3 centimeters). The upper part is generally dark, but the belly is white. Kites nest high in trees and build nests of vegetation, including sticks. They rarely have more than two or three young, which they feed on snakes, grasshoppers, and so on. Sometimes kites are called snake hawks.<\/p>\n<p>The kite is a migratory bird that stays in Israel during the summer, especially in the mountains of southern Judea, in the trackless wastes west of the Dead Sea, and in the wilderness of Beersheba.<\/p>\n<p>The red kite or glede is a medium-sized bird of prey. The edges of the upper part of the bill overlap with the lower one, forming sharp scissors. The tail is forked or cleft like that of a fish. Its loud cry often includes sharp whistling notes. Other Holy Land species include the black kite <em>(Milvus migrans)<\/em> and the black-winged kite <em>(Elanus caeruleus).<\/em><\/p>\n<p>The kite is listed among the unclean birds in Mosaic law (Lv 11:14; Dt 14:13), but the precise identification of the birds mentioned there is disputed by some scholars and translators.<\/p>\n<p><em>See also<\/em> Buzzard; Kestrel or Falcon (above).<\/p>\n\n<p class=\"h3\" id=\"Lammergeier\">Lammergeier<\/p>\n<p>Largest of the vultures and less common than the other members of the family. It is grayish brown with white streaks and has a black tuft of stiff hairs in the facial area that gives it the name “bearded vulture.” Another name for it is “lamb vulture.”<\/p>\n<p>The lammergeier <em>(Gypaetus barbatus)<\/em> has a unique way of killing its prey; since its beak is not particularly powerful it carries its victim high in the air and then drops it on rocks.<\/p>\n<p>The lammergeier is especially partial to tortoises and to marrow bone. After jackals and smaller vultures have reduced a carcass to bone, the lammergeier crushes the bones to obtain the marrow, or swallows the pieces intact. Hence it is also known as the ossifrage, from a Latin word meaning “bone crusher.” The lammergeier was unclean in Mosaic law (Lv 11:13; Dt 14:13; both translated “vulture” in <span>nlt<\/span> and “ossifrage” in <span>kjv<\/span>).<\/p>\n<p><em>See also<\/em> Vulture (below).<\/p>\n<p class=\"h3\" id=\"Ostrich\">Ostrich<\/p>\n<p>Two-toed, swift-running, flightless bird (<em>Struthio camelus<\/em>) that lives in deserts or in areas covered with stunted bushes.<\/p>\n<p>In biblical times ostriches ranged as far north as Syria and were found over the entire wasteland of the Negev Desert, but they have since become extinct there. Its Hebrew name means “daughter of the desert.” It is the largest of all living birds, attaining a height of about 10 feet (3 meters) and a weight of 175 pounds (79.5 kilograms), though some males may weigh as much as 300 pounds (136.4 kilograms). The female is considerably smaller. Powerful thighs and long legs give the ostrich great speed, reported to be as high as 40 <span>mph<\/span> (64 <span>kph<\/span>).<\/p>\n<p>The ostrich is omnivorous. It eats grass, fruits, small mammals, birds, snakes, and lizards, as well as large pebbles that assist in the breakdown of food in its gizzard. The ostrich is hunted, but its eggs are generally more sought after than the bird itself. The empty shells are traded throughout the Mediterranean area for use as utensils, or when broken up as raw material for beads. The eggs—as many as 25 in one clutch—are laid in a shallow nest of sand, with some left uncovered. They may appear to be neglected by day, but only because they are ordinarily incubated at night. The cock does most of the incubating; the female participates only during cold days. The strong, thick eggshell protects the embryo from the heat of the desert.<\/p>\n<p>Occasionally the ostrich is used for riding or even for pulling small carts. Ostrich feathers are in great demand. Ostrich plumes graced ancient royal courts as fans. An ivory-handled fan of Pharaoh Tutankhamen (King Tut) had lovely ostrich plumes. The plumes are white in the male and brownish gray in the female. The reputation of the ostrich for stupidity comes from its behavior when hunted and cornered; it fails to take evasive action even when doing so would save it. In open country, however, it is very wary and runs at great speed to escape. In contrast to the partridge, an ostrich will run away from its eggs and chicks when pursued.<\/p>\n<p>Most biblical references to ostriches emphasize their negative characteristics. They were regarded as unclean in Jewish law (Lv 11:16; Dt 14:15). Several references associate ostriches with images of wilderness and desolation (Jb 30:29; Is 13:21; 34:13; 43:20; Jer 50:39). Their night cry, which has been compared to an ox’s lowing in pain, is referred to in Micah 1:8. Biblical writers also noted the apparent indifference of the ostrich to its brood (Jb 39:13-18; Lam 4:3).<\/p>\n<p class=\"h3\" id=\"Owl\">Owl<\/p>\n<p>Nocturnal birds (order Strigiformes) with large heads and large, forward-looking eyes. Their wing and tail feathers are soft as velvet, helping to make their flight noiseless. The owl’s body is small and slender, about the size of a pigeon, but it appears bulky because of the thick covering of feathers. Owls have been considered bearers of misfortune and omens of disaster. In the Near East, owls now live in temple ruins and pyramids in Egypt, and in rock-hewn graves, ruins, and caves on both sides of the Jordan River in Israel. They seldom come near inhabited dwellings.<\/p>\n<p>Owls have excellent night vision, which they use to capture rodents or other animals. Although unusually large, the owl’s eyes are almost useless in the daylight because the light dazzles them. The owl is able to swallow its prey whole because of its elastic esophagus. Indigestible hair and bones are regurgitated as pellets. The bill is short but sharply hooked.<\/p>\n<p>Owls may lay up to ten eggs. The young are cared for on the nest by both parents. Both adults and young tend to remain in the area in which they were hatched. Eight species of owls are found in the Holy Land, of which five are plentiful. It is difficult, however, to identify a particular species with any of the four Hebrew words translated “owl” in Scripture. A fifth word translated “owl” (<span>kjv<\/span>) is more appropriately identified with the ostrich (<span>rsv<\/span>). Owls appear in the lists of unclean birds (Lv 11:17; Dt 14:16), and although translations differ, they concur that all species of owls, being predators, are unclean.<\/p>\n<p><em>See also<\/em> Ostrich (above); Owl, Barn or White; Owl, Great; Owl, Little; Owl, Scops (below).<\/p>\n<p class=\"h3\" id=\"OwlBarnorWhite\">Owl, Barn or White<\/p>\n<p>Large owl <em>(Tyto alloa)<\/em> with a distinct heart-shaped face. It may get its Hebrew name from a snoring sound it makes when breathing in the nest. In flight it emits a frightening screech, and thus is sometimes referred to as the screech owl. Its somewhat sinister features—a large head and wide pop eyes—have led some people to consider it demonic, but they have also inspired another name, the monkey-faced owl. It is a useful bird, however, devouring rodents that raid fields and damage stored grain. Like other owls, it sleeps during the day and hunts at night with a well-developed sense of hearing and sight. Its color is light brownish yellow with a white mask around the eyes and cheeks. The whole leg is covered with feathers that protect it against the bites of struggling victims in its talons.<\/p>\n<p>Some modern translations mention the barn or white owl by name (Lv 11:17, <span>njb<\/span>; 11:18, <span>nasb<\/span>; Dt 14:16, <span>njb<\/span>, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> Owl (above), Owl, Scops (below).<\/p>\n<p class=\"h3\" id=\"OwlGreat\">Owl, Great<\/p>\n<p>Large owl, standing nearly two feet (60.9 centimeters) tall <em>(Asio otus).<\/em> The color is mouse gray with gray-brown spots and black stripes. As one of its names indicates, it has tufted “ears” and is sometimes called the great horned owl. It feeds on rodents, such as rats and mice. It winters in Israel among ruins and in groves.<\/p>\n<p>The great owl may be the owl mentioned in the Bible among the birds of desolation that will inhabit devastated Edom (Is 34:11, <span>nasb<\/span> mg). It is also mentioned by name in some translations of the lists of ritually unclean birds (Lv 11:17, <span>kjv<\/span>, <span>nasb<\/span>; Dt 14:16, <span>kjv<\/span>, <span>nasb<\/span>, <span>rsv<\/span>).<\/p>\n<p class=\"h3\" id=\"OwlLittle\">Owl, Little<\/p>\n<p>Smallest of all nocturnal birds of prey. Chiefly insectivorous, the little owl <em>(Athene noctua glaux)<\/em> also feeds at times on tiny birds. It is the most common owl in the Holy Land, dwelling among ruins, tombstones, rocks, and thickets (perhaps the owl of Ps 102:6). Its voice sounds like that of a dying person. On occasion it may be observed perched on a rock with its large eyes gazing off into the distance, a pose that the ancients considered a sign of wisdom. The Greeks associated the little owl with the goddess Athena. It is mentioned by name in several translations (Lv 11:17, <span>kjv<\/span>, <span>nasb<\/span>; Dt 14:16, <span>kjv<\/span>, <span>nasb<\/span>, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Owl (above).<\/p>\n<p class=\"h3\" id=\"OwlScops\">Owl, Scops<\/p>\n<p>Small owl <em>(Otus scops)<\/em> distinguished by two horn-shaped crests of hairlike feathers on its head. It perches in an inclined posture and hops and dances like a goat. During the hatching period, the male’s hooting sounds like a moan. The scops owl feeds on insects, rodents, and birds. During invasions of mice or locusts, these owls have appeared in large flocks and helped to destroy the pests. They have been known to attack humans who intrude on their nests. They are well-known inhabitants of Eurasia and Africa.<\/p>\n<p>Some scholars suggest that the scops is the true screech owl, because of its whistling calls that resound through the night. The screech owl is mentioned only once in Scripture (Is 34:14, <span>kjv<\/span>), but that translation is the subject of scholarly debate. Following traditional Jewish mythology, some translations use the Hebrew word <em>(<\/em><span class=\"hebrew\" lang=\"he\">lilith<\/span><em>)<\/em> as a proper name. In Jewish tradition Lilith was a witch-demon who, before Eve’s creation, was Adam’s wife. She became the mother of demons and was thought to attack children during the night; thus the name “Lilith” is translated “night hag” (<span>rsv<\/span>) or “night monster” (<span>nasb<\/span>). Most scholars favoring the mythical interpretation, however, suggest that Isaiah was using a popular legend to evoke a sense of desolation and did not himself believe in the existence of Lilith. There is little support for “screech owl” as an appropriate translation of the name.<\/p>\n<p><em>See also<\/em> Owl; Owl, Barn or White (above).<\/p>\n<p class=\"h3\" id=\"Partridge\">Partridge<\/p>\n<p>Most common game bird in the Holy Land. The partridge resembles a chicken in its basic anatomy but has a less chunky body and a longer tail. Two species of partridge inhabit the Holy Land: the sand partridge <em>(Ammoperdix heyi),<\/em> found near the Dead Sea, in the Jordan River valley, and in the Sinai Desert; and the chukar partridge <em>(Alectoris graeca).<\/em> The sand partridge is a medium-sized bird with yellow feet. The male has sandy-buff plumage, upper tail feathers penciled and barred with brown, and a chestnut and white undersurface. The female is a grayish buff. The chukar partridge resembles the common French partridge of Europe, having a body about 16 inches (40.6 centimeters) long. It is covered with beautiful and radiantly colored feathers.<\/p>\n<p>The biblical reference (1 Sm 26:20; probably the sand partridge because of the geographical context) alludes to the common method of catching it by chasing. It was also hunted with snares (cf. Ps 91:3) or by hunters hiding in a blind. The fast-running partridge soon becomes exhausted, which enables hunters to run it to the ground and kill it. Nevertheless, by running and jumping, it can ascend very steep cliffs. The bird finds refuge among bushes into which its brownish-green feathers blend protectively. If it were not such a prolific breeder, it would probably have become extinct by being hunted for food.<\/p>\n<p>The biblical description of the partridge gathering a brood she did not hatch (Jer 17:11) seems to be based on the fact that the hen lays at least two clutches of eggs, one for herself and one for the cock to incubate.<\/p>\n\n<p class=\"h3\" id=\"Peacock\">Peacock<\/p>\n<p>Member of the quail, partridge, and pheasant family, the peacock <em>(Pavo cristatus)<\/em> is actually the male peafowl. Its mate is properly known as the peahen. The male attracts attention because of a stately, luxurious appearance enhanced by magnificent feathers. The breast is a brilliant metallic blue, and each tail feather has a brilliant eye near the tip. When lowered, the unusually long tail feathers form a train behind the peacock on the ground, giving it an overall length of up to six feet (1.8 meters). The train can also be raised to form a huge fan adorned with the multicolored eyes. During courtship the feathers are raised and vibrated to make a distinct rustling noise. The rather drab peahen lacks the long train.<\/p>\n<p>Because it is not native to the Holy Land, the peacocks referred to in 1 Kings 10:22 and 2 Chronicles 9:21 are thought by some scholars to be Old World monkeys or baboons brought from east Africa, or guinea hens from the upper Nile River region. There is evidence, however, that the Phoenicians introduced peacocks to the Egyptian pharaoh, perhaps as early as the time of King Solomon. It is possible that Solomon’s trade expeditions ranged as far as India, where the peacock is native. The peacock was also well known to the Greeks and Romans. Alexander the Great prized its beauty and forbade his soldiers to kill the bird.<\/p>\n<p>In the early Christian church the peacock became a symbol of the immortality promised in the resurrection of Christ. In addition, the eyes of its tail came to represent the all-seeing eye of God.<\/p>\n<p class=\"h3\" id=\"Pelican\">Pelican<\/p>\n<p>Largest of all aquatic birds, considerably larger even than the swan. The pelican <em>(Pelecanus onocrotalus)<\/em> is generally about 50 inches (127 centimeters) long with a 16-inch (40.6-centimeters) beak, the upper part of which is hooked downward at the end, facilitating fish catching. The lower part of the bill supports a yellow pouch extending down the throat. The pouch may hold up to three gallons (11.4 liters) of food (small fish) and water. The pelican’s webbed feet are peculiar in having webs between all four toes. Pelicans are expert swimmers as well as efficient fliers. The pelican’s massive body, long neck, and comparatively small head give it proportions that make rising from the water difficult. To take off, a pelican must first flap awkwardly along the surface, pounding at the water with its legs.<\/p>\n<p>Pelicans fly and nest in groups. Both sexes care for the young that hatch from the one to four eggs. Whereas most birds feed their young by placing food into their mouths, the pelican reverses the process; the young pelican sticks its head and most of its body into its mother’s throat and plucks partially digested food from the mother’s crop. The deep penetration of the young’s beak into the mother’s gullet led ancients to believe that the young were feeding on the blood of the mother’s breast, thus giving rise to wide usage of the pelican as a symbol of Christ’s atonement, and of charity in general.<\/p>\n<p>The roseate pelican is white, at times with a faint rose tinge, and has black feathers growing from the wing joint farthest from the body. The legs, pouch, and skin around the eyes are yellow; the hook of the beak is red. This species may grow up to six feet (1.8 meters) long with a wingspread of up to eight feet (2.4 meters). During the breeding season, the coloration of the exposed areas of the roseate pelican’s legs and face changes from gray to bright orange or red. At the same time the white feathers acquire a beautiful pink tint originating from an oil-gland secretion. The oil is spread throughout the plumage by the bird as it preens.<\/p>\n<p>Some scholars question whether “pelican” is an appropriate translation of the Hebrew in several verses, believing rather that the word refers to one of the owls, hawks, or vultures. Most translations include the pelican in the lists of ritually unclean birds (Lv 11:18; Dt 14:17). Opinion on the other references is more sharply divided. Some scholars maintain that the desert context of the verses eliminates the possibility of a water bird like the pelican (cf. Ps 102:6, “vulture,” <span>rsv<\/span>; Is 34:11, “cormorant,” <span>kjv<\/span>; “hawk,” <span>rsv<\/span>; Zep 2:14, “cormorant,” <span>kjv<\/span>; “vulture,” <span>rsv<\/span>). On the other hand, the roseate pelican frequents the rivers, lakes, and marshes of the Holy Land. After flying out to sea as far as 20 miles (32.2 kilometers) to swoop down on fish near the surface, the pelican often returns inland to a deserted place to digest its enormous meal. Thus, the pelican may be the lonely wilderness bird of those passages.<\/p>\n<p class=\"h3\" id=\"PigeonorDove\">Pigeon or Dove<\/p>\n<p>Species of the pigeon family (Columbidae). In common usage the names “pigeon” and “dove” are virtually interchangeable. The common domestic pigeon familiar to city dwellers the world over, for example, is actually a descendant of the wild rock dove. Both names are used in English translations of the Bible to translate the same Hebrew word. A second Hebrew word is usually translated “turtledove.” Nevertheless, it seems clear that the ancient Hebrews recognized differences among dove species.<\/p>\n<p>At least six species of pigeon or dove reside in modern Israel: the rock, ring, and stock doves (genus <em>Columba<\/em>), and the turtle, collared, and palm doves (genus <em>Streptopelia<\/em>). Of the six, the rock dove <em>(Columba livia)<\/em> and the turtledove <em>(Streptopelia turtur)<\/em> seem to be the two most often referred to in Scripture.<\/p>\n<p>Pigeons vary in size from 6 to over 12 inches (15 to 30 centimeters). The most colorful Israeli species is the rock dove, which can be a beautiful silvery gray with grayish-green iridescent plumage on the wings (noted by David, Ps 68:13). The smaller doves <em>(Streptopelia)<\/em> are less colorful, mostly gray or buff with a blackish or checkered half collar on the back of the neck. Pigeons have short necks and small heads, plump bodies, and short wings controlled by strong muscles that enable them to fly considerable distances. The smaller doves have longer tails.<\/p>\n<p>At present, the wild rock dove is found primarily in the area around the Sea of Galilee and farther to the south in the many ravines leading down to the Dead Sea. Wild rock doves prefer to build their nests on rocks and cliff faces, a fact precisely described in Scripture (Sg 2:14; Jer 48:28). All Israeli doves build fragile nests of scraps of vegetation. Eggs are hatched twice a year. Doves seldom lay more than two eggs. The young are cared for in the nest by both parents, who rove over the fields eating seeds and weeds. The adult’s crop contains digested food in a milky condition, called pigeon’s milk, which can be regurgitated and fed to the young.<\/p>\n<p>During courtship there is a great deal of rivalry among the male doves. The turtledove’s courtship dance is an awesome aerial display. The attention to courtship, the joint care of young, and the solicitude of the parents for each other, noted from earliest times, have made the dove one of the most popular symbols of love and peace (Sg 1:15; 2:14; 4:1; 5:2).<\/p>\n<p>A major distinction between pigeons (ring doves) and turtledoves seems to have been recognized by ancient writers. Pigeons are year-round residents and easily tamed, whereas turtledoves are migratory. Turtledoves were confined in cages singly or in pairs as pets or for sacrifices. Pigeons were probably the first birds to be domesticated, perhaps as early as Noah’s time (Gn 8:8-12). They were depicted on the earliest Egyptian monuments, and their edibility was mentioned in early Egyptian texts. Before long, domestic pigeons were regarded as evidence of a household’s prosperity. In the more prosperous households they nested in dovecotes of molded pottery clay fashioned in latticelike structures (hence the “windows” of Is 60:8).<\/p>\n<p>In NT times there were many dovecotes in the parks around Herod the Great’s palace in Jerusalem. The dove’s popularity was due not only to its docility but also to its desirability as food and as an acceptable and relatively inexpensive sacrifice. The turtledove may have been regarded more highly as a sacrifice because of its wildness and consequent lesser availability. The two biblical references to turtledoves not in a sacrificial context refer to their migratory habits and to their arrival in Israel in the spring (Sg 2:12; Jer 8:7; cf. Hos 11:11).<\/p>\n<p>Most of the references to doves and pigeons in the Bible are in statements about sacrificial procedures (Gn 15:7-10; Lv 1:14; 5:7; 12:6; Nm 6:10; Lk 2:24). Other references, however, include a range of observations and symbolic usages of the dove. Its throaty moaning was often observed (Is 38:14; 59:11; Ez 7:16; Na 2:7). Its power of flight was well known (Ps 55:6), as were its beauty (Sg 1:15; 4:1; 5:12), its gentleness and loyalty to its mate (Sg 2:14; 5:2; 6:9), its affection (Ps 74:19), and its innocence (Mt 10:16). The one negative reference to doves is in Hosea 7:11, where they are said to be senseless and foolish, perhaps in reference to their overly trusting nature.<\/p>\n<p>Of NT references, perhaps the most significant is the description of the Holy Spirit at Christ’s baptism as a descending dove (Mt 3:16). The dove’s loving nature made it natural for early Christians to connect the dove image with the concept of the Comforter. Since then the dove has remained the most popular symbol of the Holy Spirit.<\/p>\n\n<p class=\"h3\" id=\"Quail\">Quail<\/p>\n<p>Short, stocky birds with bills and feet similar to those of chickens; hence they are adapted to eating seeds or insects. Quail <em>(Coturnix coturnix)<\/em> are the smallest of the subfamily of poultry that also includes pheasants and partridges. Quail (or “quails,” another plural form) are about ten inches (25.4 centimeters) long and have small, rounded wings. They burst from their hiding places in the grass or bushes with a whirring sound. The belly of the quail is white. Up to 18 eggs are laid, and if the mother dies, the male has been known to assume the care of the young. Quail of the Mediterranean region winter in the Sudan and migrate northward in vast flocks in the spring. Quail cannot maintain a long sustained flight but make use of wind currents to keep them aloft.<\/p>\n<p>Enormous flocks of quail twice served as food for the Israelites in the wilderness of Sinai, when the birds were driven down in the desert miraculously by winds (Ex 16:13; Nm 11:31-32; Ps 105:40). The second time they were probably flying along the Gulf of Aqaba and were blown off course by the east wind (Nm 11:31; Ps 78:26-28). Their inability to sustain long flight may account for their low flying level—two cubits, or about 40 inches (101.6 centimeters). When exhausted, they were easily caught by hand (Nm 11:31-32). Quail were considered clean and the most delicate eating of all game birds, and they were preserved by drying in the sun.<\/p>\n<p class=\"h3\" id=\"Raven\">Raven<\/p>\n<p>Member of the crow family (Corvidae). The Hebrew word for “raven” means “black one.” The raven (<em>Corvus corax<\/em>) weighs about three pounds (1.36 kilograms) and varies from 22 to 26 inches (56 to 66 centimeters) in length. Its tail is broader in the middle than at either end. Eight species are found in Israel: three ravens, two jackdaws, one crow, one rook, and one chough. The crow, about 20 inches (50.8 centimeters) long, is smaller than a raven, and its tail is uniform in width. The raven’s most conspicuous feature is its glossy black iridescent plumage.<\/p>\n<p>Ravens and crows have survived in spite of the dislike many humans have for them. Excellent fliers, they migrate by day and congregate in great flocks of up to several hundred thousand. During the nesting season, they make nests of sticks in which two to seven eggs are laid. Ravens mate for life. Equipped with strong wings, a strong bill, and strong feet, ravens can live in isolated places from which they range widely for food. That it did not return to the ark was a good sign to Noah, indicating that the raven could find food and possibly a place to rest on dry mountaintops (Gn 8:7).<\/p>\n<p>The raven, essentially a scavenger, was ceremonially unclean (Lv 11:15; Dt 14:14). Yet ravens fed Elijah at God’s command (1 Kgs 17:4-6). Job was told that God gave the raven its food (Jb 38:41), as the psalmist and Jesus repeated (Ps 147:9; Lk 12:24). The raven’s glistening black plumage inspired the bride’s comparison of her beloved’s hair (Sg 5:11). They prefer desolate, uninhabited areas as their home territory (Is 34:11). Ravens are crafty, active birds. Some are capable of speaking, solving puzzles, and performing feats of memory. Bold and curious, they sometimes use their talents for theft.<\/p>\n<p class=\"h3\" id=\"Seagull\">Seagull<\/p>\n<p>Robust seabirds, primarily scavengers (family Laridae). Several species of gulls live along the seacoast of the Holy Land. They are usually gray-backed with white heads and underparts and black wing tips. The slender bill ends in a downward curve.<\/p>\n<p>Seagulls may be 8 to 30 inches (20 to 76 centimeters) long. Many species migrate, traveling long distances with their superb flying ability. Gulls can also swim easily because of their webbed feet. Their voice is like a harsh scream or squawk. In nesting season many nest together in any available place, such as a cliff or tree. Both male and female incubate and care for the young.<\/p>\n<p>Because gulls will eat almost anything, they are listed as ritually unclean birds (Lv 11:16; Dt 14:15, <span>asv<\/span> has “sea mew,” a common European gull). Some commentators believe that those passages refer to an owl or to the cuckoo and not to the seagull.<\/p>\n<p><em>See also<\/em> Cuckoo (above).<\/p>\n<p class=\"h3\" id=\"Sparrow\">Sparrow<\/p>\n<p>Small bird of the finch family (Fringillidae) or the weaver finch family (Ploceidae), considered to be of little worth. The Hebrew word is a general term for “bird” and refers to any small bird such as a sparrow, finch, thrush, or starling. In translation, however, the word sometimes refers to the common English or house sparrow (<em>Passer domestica;<\/em> Ps 84:3; Prv 26:2).<\/p>\n<p>Dull in color with a black throat, the male house sparrow is a noisy and energetic creature. The nest, when built in open places, has an opening on the side and is made of almost anything available. Sparrows also nest in sheltered places, in dwellings, boxes, or holes in trees. They lay four to seven eggs.<\/p>\n<p>The common or house sparrow was known in ancient Greece and Egypt. There it had a reputation for invading fields in large swarms and picking the seeds from them. It is a permanent resident of the Holy Land.<\/p>\n<p>The sparrow is prolific and lives in close association with humans. It was considered ritually clean. Sparrows brought low prices in countries where they were sold (Mt 10:29; Lk 12:6). Today in Near Eastern marketplaces, boys offer live sparrows for sale. Tied together in groups of four to six by strings attached to one leg, the birds fly about over the boys’ heads. Evidently such a sight was common in NT times.<\/p>\n<p class=\"h3\" id=\"Stork\">Stork<\/p>\n<p>Long-legged, white wading bird (genus <em>Ciconia<\/em>) having large, powerful wings with glossy black primary and secondary feathers. The flapping of its wings produces a loud rushing sound. Connecting membranes between the toes prevent the bird from sinking into the mud. Its red bill is sharp and long, serving to seize and lift its prey out of the water. Storks are mute, lacking a voice box.<\/p>\n<p>Flocks of storks pass through the Holy Land during their September migration on the way to central and southern Africa and likewise in the spring on their return flight to their homes in northern Israel, Syria, and Europe. Storks travel in vast flocks during the day, spreading out against the sky.<\/p>\n<p>The stork’s faithful tending of the young is proverbial, as is its habit of returning annually to the same nesting place. Storks have the habit of adding to their nests each year, and it is possible to find nests that are 100 years old and have a height of more than three feet (.9 meter).<\/p>\n<p>Two species of storks frequent the Holy Land. The white stork <em>(Ciconia alba)<\/em> is 40 inches (101.6 centimeters) tall, and its wingspread is six feet (1.8 meters), enabling it to move with a slow, sustained flight or to soar. In folklore the white stork is sometimes considered to be a harbinger of good fortune.<\/p>\n<p>The black stork <em>(Ciconia nigra),<\/em> common around the Dead Sea valley, nests in trees; hence it may be the tree-dwelling species referred to in Psalm 104:17. The Hebrew name for “stork” means literally the “kingly one,” or the “loyal one,” a reference to the care of the bird for its young. Like the heron, the stork was ceremonially unclean because of its diet of aquatic organisms, refuse, small animals, birds, and reptiles (Lv 11:19; Dt 14:18). Jeremiah mentioned the stork’s uncanny and instinctive knowledge of the time of its migration (Jer 8:7). Its impressive wings figured in one of Zechariah’s visions (Zec 5:9).<\/p>\n<p class=\"h3\" id=\"Swallow\">Swallow<\/p>\n<p>Small, nearly black, forked-tailed bird with long, tapering wings, noted for its graceful flight <em>(hirundo rustica).<\/em> The small, weak feet are poorly adapted for walking. Swallows resemble swifts in shape and life habits but are somewhat smaller.<\/p>\n<p>The swallow’s large mouth enables it to catch insects while in flight. Colors vary from brown and blue to white. Swallows often nest in buildings, a feature noticed by the psalmist, who reported a swallow’s home at the temple (Ps 84:3).<\/p>\n<p>Swallows are basically resident in Israel, whereas the swift is a migratory bird noted for the regularity of its migratory schedule. The “swallow” of Isaiah 38:14 probably refers to a swift, as does Jeremiah 8:7, where the dependability of the bird is contrasted with the irregularity of God’s people. Proverbs 26:2 may be a reference to either the swallow or the swift.<\/p>\n<p><em>See also<\/em> Swift (below).<\/p>\n<p class=\"h3\" id=\"Swan\">Swan<\/p>\n<p>Large, graceful water birds. Two species of swan (genus <em>Cygnus<\/em>) are found in the Middle East as passing migrants <em>(Cygnus olor<\/em> and <em>Cygnus musicus).<\/em> Swans are known as the best musicians among the birds and were considered sacred to the god Apollo by the Greeks. Their voices sound like flutes and harps.<\/p>\n<p>The references in Leviticus 11:18 and Deuteronomy 14:16 (<span>kjv<\/span>) are probably not to the swan but to the water hen or the barn owl, since there seems little reason to declare the vegetarian swan an unclean animal. <em>See also<\/em> Owl, Barn or White (above); Water Hen (below).<\/p>\n<p class=\"h3\" id=\"Swift\">Swift<\/p>\n<p>Small, strong flyers (genus <em>Apus<\/em>). Like the swallow, the swift has long, bent wings and a cleft tail, enabling it to obtain great speed as it skims the ground and sweeps through the air. A swift devours a great many harmful insects, catching them in its mouth in flight. Many swifts make their nests in rooftops and in nooks and crannies of city walls. Their nests are built with strong feathers cemented together with saliva. Other swifts live in caves and clefts of rocks.<\/p>\n<p>Common swifts are native to Israel, and in the Jordan Valley they occur in large flocks. Isaiah 38:14 (<span>niv<\/span>) seems to be clear reference to the swift’s plaintive call, since the swallow’s sharp chirp is not a striking simile for a distraught king’s cry. The swift has a soft, delicate voice, and its cry could be easily interpreted as melodious wailing.<\/p>\n<p>The migratory swifts arrive on a precise schedule in the Holy Land in late winter, and immense flocks fill the cities with their cries. Thus the reference in Jeremiah 8:7 to swallows, which are largely permanent residents, is probably to swifts.<\/p>\n<p><em>See also<\/em> Swallow (above).<\/p>\n<p class=\"h3\" id=\"Vulture\">Vulture<\/p>\n<p>Subfamily (Aegypiinae) of the hawk family (Accipitridae). Each of the four species of Old World vultures is found in the Holy Land: the Egyptian, griffon, black, and bearded vulture (the bearded vulture is also known as the lammergeier). These birds range in size from the 24-inch (61-centimeters) Egyptian vulture to the huge bearded vulture, largest of all flying birds in the Holy Land.<\/p>\n<p>Most vultures are brown or black, having a short neck and a short, hooked bill with which they tear the dead animal flesh of which they are fond. All vultures, except the bearded, have bare or down-covered heads and necks, enabling these scavengers to penetrate deep into a carcass without spoiling the plumage. Excellent eyesight enables a vulture to locate a carcass from a lofty soaring position. Considering the decayed condition of most of its food, a vulture’s poor sense of smell may be a fortunate limitation. Vultures nest in any convenient place; both parents care for the young.<\/p>\n<p>The Hebrew word usually translated “eagle” in the OT may have been a general term for all large birds of prey, including vultures. Thus many of the passages about eagles may refer to either the eagle or the vulture (cf. Lv 11:13; Dt 14:12, <span>nasb<\/span> mg). Such passages include references to nesting habits (Jb 39:27-28; Jer 49:16; Ob 1:4), care for fledglings (Dt 32:11), powers of flight (Ex 19:4; Dt 28:49; Jb 9:26; Lam 4:19), and extremely high soaring altitude (Prv 23:5; 30:19; Is 40:31). Despite variations among translations, the vulture clearly belongs in the list of unclean birds because of its foul diet (Lv 11:13, 18; Dt 14:12, 17).<\/p>\n<p>Several references to the eagle in the <span>kjv<\/span> have been changed to “vulture” in modern translations. The change seems appropriate in the references to the vulture as a sign of present or impending doom (Lam 4:19; Hos 8:1). Likewise the eye-plucking bird of Proverbs 30:17 is probably a vulture. The phrase “bald as the eagle” (Mi 1:16) clearly should read “bald as the vulture,” since there are no bald eagles in Israel and most vultures are bald. Since the vulture, like the eagle, was a symbol of sovereignty and domination in the ancient Near East, some gods were represented as vultures. Thus Ezekiel’s comparison of the kings of Babylon and Egypt to eagles may be conceived alternatively as comparisons to vultures (Ez 17:3, 7). Jesus’ reference to the eagles congregating around corpses at the end times (Mt 24:28) should also be revised to vultures, since eagles are usually solitary eaters, whereas vultures generally flock together around carrion.<\/p>\n<p>Several <span>kjv<\/span> references to vultures are usually translated “kite” or “falcon” in modern translations (cf. various versions of Lv 11:14; Dt 14:13; Jb 28:7; Is 34:15).<\/p>\n<p><em>See also<\/em> Eagle; Kestrel; Kite; Lammergeier; Vulture, Black, or Osprey; Vulture, Egyptian; Vulture, Griffon.<\/p>\n<p class=\"h3\" id=\"VultureBlackorOsprey\">Vulture, Black, or Osprey<\/p>\n<p>Diurnal flesh eater, a little over three feet (.9 meter) long with a wingspread of over three yards (2.7 meters). The feathers of the black or osprey vulture (<em>Aegypius monachus<\/em>) are black and the head and upper part of the neck are bald like those of other carrion eaters. It nests in the Jordan River valley and seems to have been abundant in biblical times. Today it is quite rare. The black vulture is probably the osprey of Leviticus 11:13 and Deuteronomy 14:12.<\/p>\n<p><em>See also<\/em> Vulture (above).<\/p>\n\n<p class=\"h3\" id=\"VultureEgyptian\">Vulture, Egyptian<\/p>\n<p>Also known as the gier eagle or as pharaoh’s hen. The plumage of the Egyptian vulture (<em>Neophron percnopterus<\/em>) is basically white with a naked head and yellow neck. The Egyptian vulture breaks bones left by other vultures. Its flight is slow and easy, and its voice is a croak. Measuring about 24 inches (61 centimeters) in length, it is the smallest of all the carrion-eating birds found in the Holy Land. It may be referred to in the list of unclean birds (Lv 11:18; Dt 14:17, “gier eagle,” <span>kjv<\/span>; “carrion vulture,” <span>rsv<\/span>, <span>nasb<\/span>, <span>nlt<\/span>). <em>See<\/em> Vulture (above).<\/p>\n<p class=\"h3\" id=\"VultureGriffon\">Vulture, Griffon<\/p>\n<p>One of the largest flying birds in the Holy Land <em>(Gyps fulvus).<\/em> Until a generation ago, the griffon vulture was one of the most common birds in the Holy Land. Today it is on the verge of extinction. Many have been killed by eating poisonous bait meant for foxes and jackals. In addition, its reproduction is limited; the female lays only one or two eggs a year.<\/p>\n<p>The griffon vulture measures about four feet (121.9 centimeters) in length and up to ten feet (3 meters) between wing tips. Its beak is extremely strong, and its short toes are fitted with blunt talons. It is a light-brown bird with a pale yellow head and neck that are almost bare, being covered only with a very fine down.<\/p>\n<p>The griffon vulture feeds mostly on carrion, but also on locusts and small tortoises. It is able to go without food for several days with no ill effects, but when it does break its fast, it gorges itself. It is found especially in the region of the Sea of Galilee. Most biblical references to the vulture are likely to be to the griffon vulture.<\/p>\n<p><em>See also<\/em> Eagle; Vulture (above).<\/p>\n<p class=\"h3\" id=\"WaterHen\">Water Hen<\/p>\n<p>Small water bird of the rail family. The water hen listed among unclean birds (Lv 11:18; Dt 14:16, <span>rsv<\/span> only) may be the biblical bird most difficult to identify. Several alternatives have been suggested, including the swan (<span>kjv<\/span>), one of the owls (<span>nasb<\/span>, <span>neb<\/span>), or the marsh hen (<span>tlb<\/span>). Most scholars rule out the swan, since it is a vegetarian bird and thus should not be considered unclean. An owl remains a possibility.<\/p>\n<p>The marsh hen is a rail, several species of which inhabit Israel. One of those species is the purple gallinule <em>(Porphyrio porphyrio).<\/em> Rails are very thin birds varying from 6 to 20 inches (15 to 51 centimeters) in length. They live in marshes, where they eat a great variety of animal and vegetable matter, thus making them a candidate for inclusion in the Mosaic lists of unclean animals.<\/p>\n<p><em>See also<\/em> Animals.<\/p>","content_en":"<h3>BIRDS<\/h3>\n\n<p>Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture.<\/p>\n<p>Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18).<\/p>\n<p>Precise identification of biblical birds is often difficult or impossible. The biblical languages were not highly specialized scientific languages. People in biblical times generally knew the difference between similar animals now categorized as separate species. For birds, however, they frequently used poetic, descriptive terms. Biblical scholars attempt to overcome the difficulties in identification by comparing the Hebrew words with similar words in related languages and by attention to the habitat, habits, and characteristics attributed to the birds in Scripture. Nevertheless, different scholars sometimes arrive at different identifications.<\/p>\n<p class=\"h2\" id=\"BiblicalReferencestoBirds\">Biblical References to Birds<\/p>\n<p>The Bible refers to birds both in literal and figurative senses. The biblical writers were keen observers of nature, their awareness of birds and bird life being reflected in many passages. They asserted that God knows all the birds (Ps 50:11) and cares for them (Mt 10:29). They saw God’s covenant with Noah after the flood, his promise never to destroy life again by flood, as extending even to the birds and animals (Gn 9:10).<\/p>\n<p>The Mosaic law declared many birds “unclean,” mostly species that were scavengers or predators, or inhabited waste places. Centuries later the early Christians came to regard unclean species as clean by God’s decree, revealed in the apostle Peter’s vision (Acts 10:12). Other birds, like quail, sustained the Israelites in their wanderings (Ex 16:13). The Law prescribed birds as sacrifices for a firstborn child (Lk 2:24), for a Nazirite vow (Nm 6:10), for cleansing a leper (Lv 14:22), and as a burnt offering and sin offering (12:8).<\/p>\n<p>Birds are easily subject to extinction, especially through human activity. God required the Israelites to practice conservation to prevent any birds from becoming extinct in the Holy Land, both for the birds’ sake and so the Israelites would have a continuous source of food. The Law allowed foraging Israelites to take eggs or the young from a bird’s nest, but they were not permitted to kill both a mother bird and her young (Dt 22:6).<\/p>\n<p>Biblical writers turned to nature frequently for illustrations of divine principles or human characteristics. Comparisons of humans to birds sometimes carry a sense of lowness, as when King Nebuchadnezzar developed claws like a bird in his madness (Dn 4:33), or when Job remarked that birds did not know the source of wisdom (Jb 28:21). In Jesus’ parable of the sower, the birds that ate the seed scattered by the wayside may represent indifference and a lack of spiritual understanding (Mt 13:4).<\/p>\n<p>Scripture also contains sympathetic images of the plight of birds. A lonely man praying was likened to a lonely bird on a housetop (Ps 102:7). If someone was unjustly hunted by his enemies, he would understand a hunted bird’s plight (Lam 3:52). Birds were said to be affected by curses on evildoers as they fled from Jerusalem or from the face of the earth (Jer 9:10; Zep 1:3).<\/p>\n<p>In spite of such misfortune visited upon birds, Scripture affirms that, like other creatures, they are cared for and delighted in by God (Ps 50:11; Mt 6:26; 10:29). Both Pharaoh and Nebuchadnezzar were compared to a tree that gives shelter to the birds (Ez 31:6; Dn 4:12; cf. 2:38). Human power, however, fails eventually as when the tree representing Nebuchadnezzar was cut down, forcing the birds to flee (Dn 4:14). God’s protection, by contrast, is unfailing. Jesus likened the kingdom of God to a mustard seed, growing to become a shelter for birds (Mt 13:32). God provides a habitation for birds (Ps 104:12), although Jesus, the Son of Man, had nowhere to rest his head (Mt 8:20).<\/p>\n<p>Birds were considered evidence of God’s handiwork (Jb 12:7). Bird lore provided examples of good sense in learning from a mistake (Prv 1:17; 6:5) and of bad judgment in failing to avoid the snares of immorality (7:23). Birds and other creatures could be tamed, unlike the wicked human tongue (Jas 3:7). Birds flying without alighting were an image of an undeserved curse (Prv 26:2). Without trust in God, people might be forced by evil to flee like a bird to the mountains (Ps 11:1). Birdsong was said to bring joy (Sg 2:12). The return of God’s people to the Promised Land would be like birds returning (Hos 11:11). Jesus expressed his love for Jerusalem by saying that he longed to gather his people to himself as a hen gathers her brood under her wing (Mt 23:37).<\/p>\n<p>Finally, birds were occasionally regarded as ominous signs. For example, Pharaoh’s baker learned of impending death because in a dream birds ate the food from a basket on his head (Gn 40:17). Solomon warned against cursing the king, even in private, because “a little bird may tell them what you said” (Eccl 10:20). A vivid biblical image is that of scavenging, carrion-eating birds consuming the bodies of evildoers. To the Israelites, such a desecration of humanity was an image of ultimate horror (Dt 28:26; 1 Sm 17:44; Is 46:11; Jer 7:33; 12:9; Ez 29:5; 39:4; Rv 19:17, 21).<\/p>\n<p class=\"h2\" id=\"IndividualSpecies\">Individual Species<\/p>\n<p class=\"h3\" id=\"Bittern\">Bittern<\/p>\n<p>Long-legged wading bird <em>(Botaurus stellaris)<\/em> similar to the heron, but with shorter legs and a smaller, more compact body. Bitterns inhabit marshes, where it is easy for them to hide with their natural camouflage. A bittern’s mottled plumage of barred brown and black so duplicates the color and shape of swamp vegetation that at times the bird seems to disappear before the observer’s eyes. The neck is covered with long, soft feathers, making it appear disproportionately heavy. Bitterns are wary and solitary. During mating season the bittern’s larynx is modified to produce a mysterious-sounding cry. The body twists in an unusual manner in harmony with the notes. Bitterns nest alone in grassy marshes. Because they are shy, they have become symbols of places of desolation and loneliness.<\/p>\n<p>There is some question as to whether the bittern is actually mentioned in the Bible. The <span>kjv<\/span> has “bittern” in three places (Is 14:23; 34:11; Zep 2:14). Many biblical scholars believe the Hebrew word in those verses refers not to the bittern but to the hedgehog (Is 14:23; Zep 2:14, <span>rsv<\/span>) or porcupine (Is 34:11, <span>rsv<\/span>). The Hebrew word is similar to an Arabic word meaning “porcupine.” Other scholars point out that the references suggest a bird rather than a mammal, especially Zephaniah 2:14, which speaks of the creature making its “lodge in her capitals” (i.e., above Nineveh’s doorposts). Bitterns are particularly abundant in the swamps of the Tigris River (near Nineveh). The bittern’s characteristics may fit the references in the three passages better than do the hedgehog’s.<\/p>\n<p><em>See also<\/em> Hedgehog; Animals (Porcupine).<\/p>\n<p class=\"h3\" id=\"Buzzard\">Buzzard<\/p>\n<p>Hawklike soaring bird <em>(Buteo vulgaris<\/em> or <em>Buteo ferox).<\/em> It resembles the kite, though its tail is straight and not cleft. It is mentioned in the list of unclean birds (Dt 14:13). But other translations render the word as “glede” (<span>kjv<\/span>) or “kite” (<span>nasb<\/span>, <span>neb<\/span>). The parallel list in Leviticus 11, however, substitutes “kite” (<span>rsv<\/span>, <span>nasb<\/span>, <span>neb<\/span>) or “vulture” (<span>kjv<\/span>) for “buzzard.” Thus, it is difficult to determine whether the buzzard is actually mentioned in the Bible, even though it is a common resident of Israel.<\/p>\n<p>Like other great soaring birds, the buzzard is noted for its sharp eyesight, and may be the bird mentioned for that quality in Job 28:7 (variously translated “falcon,” “eagle,” or “vulture”). It will trail its prey for hours, and has a remarkable ability to see a carcass on which it descends to feed. Somewhat larger than the common buzzard is the long-legged buzzard, found in Israel, western Asia, and Syria.<\/p>\n<p><em>See also<\/em> Kestrel; Kite; Vulture (below).<\/p>\n<p class=\"h3\" id=\"Cormorant\">Cormorant<\/p>\n<p>Large, black gooselike bird <em>(Phalacrocorax carbo),<\/em> repeatedly depicted in art from Egypt and the Holy Land. Its length varies from 19 to 40 inches (48.3 to 101.6 centimeters). Its feet have webs between all four toes. The feet, attached far back on the body, serve as propellers when the cormorant dives to catch its meal of fish, crustacea, or amphibia. The long bill is curved at the tip, and under the bill is a sac in which the cormorant keeps the captured fish.<\/p>\n<p>Cormorants live in large companies, making nests of sticks and other vegetation that they carry to trees or to rocky shelves near coasts. Up to four eggs are incubated, and the young are fed by both parents.<\/p>\n<p>The cormorant frequents swamps around the Sea of Galilee, Lake Huleh (the waters of Merom), and the Mediterranean coast. Its Hebrew name originally denoted the “hurling down” of the bird at its prey. Cormorants dive into deep water and sometimes seem to zoom beneath the surface in their hunt for fish. The cormorant’s greed is proverbial. It was ceremonially unclean for the Israelites (Lv 11:17; Dt 14:17).<\/p>\n<p><em>See also<\/em> Pelican (below).<\/p>\n<p class=\"h3\" id=\"Crane\">Crane<\/p>\n<p>Tall wading birds <em>(Grus grus)<\/em> resembling storks and herons but with shorter talons. The plumage has a silvery gloss and the tail feathers are wavy. Large flocks of cranes flying in wedge-shaped formations pass over the Holy Land during the daylight hours each fall on their way to Africa from the northern countries of Europe and again in the spring when they return north to breed. Migratory flocks may number as many as 2,000 birds. Jeremiah 8:7 refers to the crane’s migratory habits.<\/p>\n<p>The usual call of the crane is best described as a bellow, but during migratory flight they emit a chattering sound that may be referred to in Isaiah 38:14. Cranes have remarkably powerful voices, their calls seeming to carry for miles. Migrating flocks usually have a flock leader who does the calling.<\/p>\n<p>A crane’s height may reach 40 to 60 inches (101.6 to 152.4 centimeters). Except for the ostrich, the crane is the tallest bird ever to inhabit the Holy Land. A crane’s wingspread may exceed 90 inches (228.6 centimeters). The overall color is steel gray; the head and neck are black with a longitudinal white stripe. The crane feeds on land rather than in shallow water. It feeds primarily on grass and grain yet may devour insects, snakes, small alligators, frogs, and worms, using its long, powerful bill as a sharp hammer for killing such creatures.<\/p>\n<p>The crane usually nests in solitary places, often in shallow water or nearby. Its nest is a mass of vegetation, holding two or three eggs that are light-colored with darker spots.<\/p>\n<p class=\"h3\" id=\"Cuckoo\">Cuckoo<\/p>\n<p>Small, drab brown bird known for its parasitic habits. The term the <span>kjv<\/span> used in Leviticus 11:16 and Deuteronomy 14:15 may refer either to the common cuckoo <em>(Cuculus canorus)<\/em> or to the great spotted cuckoo <em>(Clamator glandarius).<\/em> The bird acts as a brood parasite, laying its eggs in the nest of another species after pushing out one of the eggs of the host species. The young cuckoo hatches before the young of the host species and evicts the other young. The foster parents raise it as their own.<\/p>\n<p>The cuckoo, an insect eater, is considered ritually unclean in Scripture, which might imply that it is a predator or carrion-eater. For that reason some believe the Hebrew word actually refers to the seagull or sea mew rather than the cuckoo. Gulls, terns, and petrels are all common on the seashore and lakes of the Holy Land.<\/p>\n<p>Other scholars believe that the Hebrew word refers not to the cuckoo but to one of the owls, possibly the long-eared owl.<\/p>\n<p><em>See also<\/em> Owl; Seagull (below).<\/p>\n<p class=\"h3\" id=\"Eagle\">Eagle<\/p>\n<p>Large bird of prey, genus <em>Aquila.<\/em> Vultures were often confused with eagles, making identification of the biblical birds difficult. Eagles’ heads are not bald as are the heads of vultures, but from a distance they appear similar. It is possible that the Hebrew word translated “eagle” (which literally means “to tear with the beak”) may have referred to all large birds of prey, eagles and vultures alike. A number of references to the eagle in Scripture are actually references to the griffon vulture (e.g., Hos 8:1; perhaps Mt 24:28). In certain passages, however, the true eagle may be meant.<\/p>\n<p>The Holy Land has several varieties of eagle, including the imperial eagle <em>(Aquila heliaca)<\/em> and the less common golden eagle <em>(Aquila chrysaetos).<\/em> These birds are powerfully built with strong wings; their movements reveal suppleness and strength. A distinctive hooked beak, which enhances the eagle’s dignified and somewhat ferocious appearance, provides it with an effective instrument for tearing and killing prey. Short, powerful legs and prehensile claws enable an eagle to apply an almost unbreakable grip on a struggling victim. The strong talons have sharp points and edges. The eagle hunts by day.<\/p>\n<p>For Jeremiah and other prophets, the eagle was the epitome of swiftness. The golden eagle, which can fly three or four miles (5–7 kilometers) in ten minutes, may have evoked the comparisons in 2 Samuel 1:23;Jeremiah 4:13; 49:22; Lamentations 4:19 (<span>kjv<\/span>), and Habakkuk 1:8. Moses used a similar comparison to emphasize the sudden striking power of a hostile enemy (Dt 28:49). The author of Proverbs, observing the high altitude to which the eagle soars, applied that image to the human situation (Prv 23:4-5; cf. Rv 12:14).<\/p>\n<p>The eagle’s strength and invincibility were mentioned often with reference to powerful nations attacking Israel. The prophet Ezekiel described Nebuchadnezzar as an eagle (Ez 17:3). Both the Babylonians and Assyrians frequently depicted the eagle in their art, especially as a deity with a man’s body and an eagle’s head. Nebuchadnezzar even had an experience of temporary insanity in which “his hair grew as long as eagles’ feathers, and his nails were like birds’ claws” (Dn 4:33, <span>rsv<\/span>).<\/p>\n<p>The eagle builds its nest on inaccessible mountain peaks or at the top of the tallest trees, a fact noted by Jeremiah (Jer 49:16; cf. Jb 39:27-28; Ob 1:4). The brood consists of two or occasionally three eggs. Only the female sits on the nest, but the young eaglets are fed by both parents. Eagles are devoted to their offspring and train them with great care in the art of flying. Some commentators interpret Exodus 19:4 and Deuteronomy 32:11 as evidence of the eagle’s practice of catching its young on its wings. There is virtually no evidence from observation, however, that any eagle can perform such a feat. In some versions the wording avoids a direct statement that eagles bear their young on their wings.<\/p>\n<p>Some eagles in captivity have lived to an age of over 100 years. This remarkable longevity caused the psalmist to speak of the eagle whose youth is renewed (Ps 103:5). Confronted by its impressive qualities, biblical authors observed the eagle with awe and wonder (Jb 39:27-30; Prv 30:18-19). Those awesome qualities also contributed to several prophetic visions, including Ezekiel’s vision of a creature with an eagle’s face (Ez 1:10) and the apostle John’s vision of a holy beast like a flying eagle (Rv 4:7).<\/p>\n<p><em>See also<\/em> Vulture (below).<\/p>\n<p class=\"h3\" id=\"FowlDomestic\">Fowl, Domestic<\/p>\n<p>Domesticated poultry <em>(Gallus gallus domesticus),<\/em> probably derived from the red jungle fowl of India. They seem to have been known already in OT times (Prv 30:31). A seal of Jaazaniah (see 2 Kgs 25:23), dating from about 600 <span>BC<\/span>, bears the image of a fighting cock. A reference to fowls or poultry for Nehemiah’s table, however, may be to wild game rather than domestic fowl (Neh 5:18).<\/p>\n<p>Poultry symbolized fertility, and the Jews carried a cock and hen in front of bridal couples at weddings. The motherly concern of hens gathering their broods was familiar to Jesus’ hearers (Mt 23:37; Lk 13:34).<\/p>\n<p>Since roosters habitually crow an hour or two before dawn, the third watch of the night, from midnight to 3:00 <span>am<\/span>, was known as the cockcrow. According to the Talmud (a commentary on Jewish law), keeping chickens was prohibited in Jerusalem in NT times to prevent the insects and larvae that breed in chicken droppings from contaminating sacrificial flesh. For that reason the cock that Peter heard (Mt 26:34, 74; Lk 22:34, 60-61) probably belonged to Romans living there or to Jews who did not follow Jewish regulations.<\/p>\n<p class=\"h3\" id=\"GoatsuckerorNightHawk\">Goatsucker or Night Hawk<\/p>\n<p>Migratory bird, dark in color and short-legged, similar to the American whippoorwill. The goatsucker (genus <em>Caprimulgus<\/em>) resembles an owl with a flat head, large eyes, soft plumage, and a noiseless flight. It hunts insects at night, catches them on the wing, and during the day rests on branches. Goatsuckers were so named because they were thought by the ancients to milk goats. According to Leviticus 11:16 and Deuteronomy 14:15, they were ritually unclean. Although some scholars believe that an owl is intended, there seems to be good reason to accept the “night hawk” translation.<\/p>\n<p class=\"h3\" id=\"Goose\">Goose<\/p>\n<p>Long-necked, web-footed water birds with waterproof feathers (genus <em>Anser<\/em>). Domestic geese were known to the Greeks of Homer’s day, since they are mentioned in the <em>Odyssey.<\/em> They were domesticated in Egypt perhaps as early as the Old Kingdom (c. 2500 <span>BC<\/span>) and certainly by the time of the New Kingdom (c. 1500– 1100 <span>BC<\/span>). They were used for food and sacrifice. The breeding of geese was widespread in Canaan in biblical times; ivory carvings of the 13th or 12th century <span>BC<\/span> showing geese have been found in excavations at Megiddo in Israel.<\/p>\n<p>Many species of geese spend most of their lives on land even though they are waterfowl; some even build their nests in trees. Wild geese tend to inhabit flatlands and prairies rather than mountainous terrain.<\/p>\n<p>Geese may have graced the table of King Solomon. In 1 Kings 4:23 they are referred to as “fatted fowl,” a term that may also refer to ducks, swans, guineas, pigeons, or other domestic edible birds.<\/p>\n<p class=\"h3\" id=\"Hawk\">Hawk<\/p>\n<p>Small birds of prey found in the Holy Land. Most references are probably to the sparrow hawk <em>(Accipter nisus).<\/em> This bird is slightly larger than the kestrel, has a grayish-brown back and a white belly with black and brown bars. It has short feathers, long, curved talons, and broad wings, rounded at the outer ends, which enable it to soar on updrafts. The long tail, acting as a rudder, helps the bird change its course swiftly in flight. It is hence very maneuverable in the air when chasing warblers or other small birds. It does not seize its prey on the ground, as does the kestrel, but hunts and attacks small birds in flight. Hawks hunt in the daytime, unlike owls that are adapted for nighttime hunting. With their eyes located on the side of the head, hawks are very keen-sighted. They usually nest in tall trees and their nests are often occupied by the same pair year after year.<\/p>\n<p>The Egyptians embalmed sparrow hawks and regarded all hawks highly. The god Horus was depicted with the head of a hawk hawk was ceremonially unclean to the Israelites (Lv 11:16; Dt 14:15). It was not a permanent resident of Israel but stopped off as it migrated from north to south. Its southward migration is mentioned in Job 39:26. A reference in Isaiah 34:11 to “hawk” (“cormorant,” <span>kjv<\/span>) is uncertain. <em>See<\/em> Kestrel or Falcon; Kite (below).<\/p>\n<p class=\"h3\" id=\"Heron\">Heron<\/p>\n<p>Wading bird (genus <em>Ardea<\/em>) with a long, thin neck and long legs. It has a characteristic comblike growth on the inner side of the third toe.<\/p>\n<p>Herons are generally white, blue, green, or gray. They nest together in rookeries, and both parents bring in food for the young. Herons feed on fish, small reptiles, and insects, gulping them down in one swallow. Adults and young migrate in the late fall to warm southern climates. The white heron attains a length of more than 3 feet (.9 meter), whereas the dwarf heron is only about 22 inches (55.9 centimeters) long.<\/p>\n<p>At least seven varieties of heron are reported in the Holy Land. The white ibis, or buff-backed heron (<em>Buphus russatus<\/em>), was probably the most common species. The purple heron <em>(Ardea purpureus)<\/em> is a summer breeder found in all parts of the Holy Land where there is standing water.<\/p>\n<p>The blue-gray heron (<em>Ardea cinerea<\/em>) winters in southern Europe and North Africa, migrating to northern Europe in the early spring. In Israel it builds its winter nest near water, in swamps and along riverbanks, where it feeds on fish and frogs. It will stand patiently in the water for hours, and then suddenly its long, pointed beak darts down with lightning speed to catch its prey. Often the blue-gray heron builds its nest in a tall tree to which it may return year after year.<\/p>\n<p>According to Leviticus 11:19 and Deuteronomy 14:18, the heron was ceremonially unclean to the Israelites. Some scholars believe those references are to the cormorant, but most scholars think they refer to one of the herons.<\/p>\n<p><em>See also<\/em> Cormorant (above).<\/p>\n<p class=\"h3\" id=\"Hoopoe\">Hoopoe<\/p>\n<p>One of the Holy Land’s most beautiful birds (<em>Upupa epops<\/em>). It has vividly colored plumage, a lovely crown-shaped crest that becomes erect when the bird is alarmed, and a long, slender curved bill. The pinkish-brown hoopoe is about 11 inches (27.9 centimeters) long, with black and white bands on its back, tail, and wings. Hoopoes are basically desert-dwelling birds.<\/p>\n<p>The name “hoopoe” is derived from the sound of the bird’s call. To emit the sound, the neck feathers are puffed up and the head snapped in the air. When on the ground, the bird hammers its beak into the earth.<\/p>\n<p>The hoopoe arrives in the Holy Land in February, breeds in the summer, and leaves in September. It was held in religious reverence by the Egyptians. It was listed as ritually unclean (Lv 11:19; Dt 14:18), probably because it searches for grubs and small insects in such unsanitary places as dunghills.<\/p>\n<p class=\"h3\" id=\"Ibis\">Ibis<\/p>\n<p>Wading bird (<em>Threskiornis aethiopica<\/em>) presently unknown in the Holy Land but possibly known there in biblical times. It was well known in ancient Egypt, where it was sacred to the god Thoth. Today it has practically vanished with the disappearance of swamps along the Nile.<\/p>\n<p>There is some question as to whether the ibis is meant in Leviticus 11:17, where it is classified as ceremonially unclean. The same Hebrew word in Deuteronomy 14:16 and Isaiah 34:11 is translated “great owl,” a translation preferred by most scholars.<\/p>\n<p><em>See also<\/em> Owl, Great (below).<\/p>\n<p class=\"h3\" id=\"KestrelorFalcon\">Kestrel or Falcon<\/p>\n<p>Small hawk (<em>Falco tinnunculus<\/em>) about a foot (30.5 centimeters) long with brown, black, and yellow feathers on its breast. It was abundant in the Holy Land in villages and in the countryside, nesting on rooftops and among rocks. Like most hawks, the kestrel is able to hover and float in midair and then swoop down on its prey, seizing it with sharp, hooklike talons. It feeds largely on mice, small reptiles, and insects.<\/p>\n<p>Embalmed kestrels have been found in ancient Egyptian tombs. The Egyptians also embalmed the hunting kestrel <em>(Falco cherug),<\/em> which can be tamed and trained to hunt rabbits and other small game. Falconry (hunting with hawks of various species) was well known among the ancients and is still practiced today. That the Assyrians were familiar with falconry is seen in the records of Ashurbanipal. Because the kestrel is a predator, it was ceremonially unclean (Lv 11:14). Some translations render the word as “kite” (Lv 11:14, <span>kjv<\/span>; Dt 14:13, <span>kjv<\/span>, <span>rsv<\/span>), an illustration of the difficulty of identifying biblical birds precisely.<\/p>\n<p><em>See also<\/em> Kite or Glede (below).<\/p>\n<p class=\"h3\" id=\"KiteorGlede\">Kite or Glede<\/p>\n<p>Large bird of prey <em>(Milvus milvus).<\/em> The average length of the kite is about 19 inches (48.3 centimeters). The upper part is generally dark, but the belly is white. Kites nest high in trees and build nests of vegetation, including sticks. They rarely have more than two or three young, which they feed on snakes, grasshoppers, and so on. Sometimes kites are called snake hawks.<\/p>\n<p>The kite is a migratory bird that stays in Israel during the summer, especially in the mountains of southern Judea, in the trackless wastes west of the Dead Sea, and in the wilderness of Beersheba.<\/p>\n<p>The red kite or glede is a medium-sized bird of prey. The edges of the upper part of the bill overlap with the lower one, forming sharp scissors. The tail is forked or cleft like that of a fish. Its loud cry often includes sharp whistling notes. Other Holy Land species include the black kite <em>(Milvus migrans)<\/em> and the black-winged kite <em>(Elanus caeruleus).<\/em><\/p>\n<p>The kite is listed among the unclean birds in Mosaic law (Lv 11:14; Dt 14:13), but the precise identification of the birds mentioned there is disputed by some scholars and translators.<\/p>\n<p><em>See also<\/em> Buzzard; Kestrel or Falcon (above).<\/p>\n\n<p class=\"h3\" id=\"Lammergeier\">Lammergeier<\/p>\n<p>Largest of the vultures and less common than the other members of the family. It is grayish brown with white streaks and has a black tuft of stiff hairs in the facial area that gives it the name “bearded vulture.” Another name for it is “lamb vulture.”<\/p>\n<p>The lammergeier <em>(Gypaetus barbatus)<\/em> has a unique way of killing its prey; since its beak is not particularly powerful it carries its victim high in the air and then drops it on rocks.<\/p>\n<p>The lammergeier is especially partial to tortoises and to marrow bone. After jackals and smaller vultures have reduced a carcass to bone, the lammergeier crushes the bones to obtain the marrow, or swallows the pieces intact. Hence it is also known as the ossifrage, from a Latin word meaning “bone crusher.” The lammergeier was unclean in Mosaic law (Lv 11:13; Dt 14:13; both translated “vulture” in <span>nlt<\/span> and “ossifrage” in <span>kjv<\/span>).<\/p>\n<p><em>See also<\/em> Vulture (below).<\/p>\n<p class=\"h3\" id=\"Ostrich\">Ostrich<\/p>\n<p>Two-toed, swift-running, flightless bird (<em>Struthio camelus<\/em>) that lives in deserts or in areas covered with stunted bushes.<\/p>\n<p>In biblical times ostriches ranged as far north as Syria and were found over the entire wasteland of the Negev Desert, but they have since become extinct there. Its Hebrew name means “daughter of the desert.” It is the largest of all living birds, attaining a height of about 10 feet (3 meters) and a weight of 175 pounds (79.5 kilograms), though some males may weigh as much as 300 pounds (136.4 kilograms). The female is considerably smaller. Powerful thighs and long legs give the ostrich great speed, reported to be as high as 40 <span>mph<\/span> (64 <span>kph<\/span>).<\/p>\n<p>The ostrich is omnivorous. It eats grass, fruits, small mammals, birds, snakes, and lizards, as well as large pebbles that assist in the breakdown of food in its gizzard. The ostrich is hunted, but its eggs are generally more sought after than the bird itself. The empty shells are traded throughout the Mediterranean area for use as utensils, or when broken up as raw material for beads. The eggs—as many as 25 in one clutch—are laid in a shallow nest of sand, with some left uncovered. They may appear to be neglected by day, but only because they are ordinarily incubated at night. The cock does most of the incubating; the female participates only during cold days. The strong, thick eggshell protects the embryo from the heat of the desert.<\/p>\n<p>Occasionally the ostrich is used for riding or even for pulling small carts. Ostrich feathers are in great demand. Ostrich plumes graced ancient royal courts as fans. An ivory-handled fan of Pharaoh Tutankhamen (King Tut) had lovely ostrich plumes. The plumes are white in the male and brownish gray in the female. The reputation of the ostrich for stupidity comes from its behavior when hunted and cornered; it fails to take evasive action even when doing so would save it. In open country, however, it is very wary and runs at great speed to escape. In contrast to the partridge, an ostrich will run away from its eggs and chicks when pursued.<\/p>\n<p>Most biblical references to ostriches emphasize their negative characteristics. They were regarded as unclean in Jewish law (Lv 11:16; Dt 14:15). Several references associate ostriches with images of wilderness and desolation (Jb 30:29; Is 13:21; 34:13; 43:20; Jer 50:39). Their night cry, which has been compared to an ox’s lowing in pain, is referred to in Micah 1:8. Biblical writers also noted the apparent indifference of the ostrich to its brood (Jb 39:13-18; Lam 4:3).<\/p>\n<p class=\"h3\" id=\"Owl\">Owl<\/p>\n<p>Nocturnal birds (order Strigiformes) with large heads and large, forward-looking eyes. Their wing and tail feathers are soft as velvet, helping to make their flight noiseless. The owl’s body is small and slender, about the size of a pigeon, but it appears bulky because of the thick covering of feathers. Owls have been considered bearers of misfortune and omens of disaster. In the Near East, owls now live in temple ruins and pyramids in Egypt, and in rock-hewn graves, ruins, and caves on both sides of the Jordan River in Israel. They seldom come near inhabited dwellings.<\/p>\n<p>Owls have excellent night vision, which they use to capture rodents or other animals. Although unusually large, the owl’s eyes are almost useless in the daylight because the light dazzles them. The owl is able to swallow its prey whole because of its elastic esophagus. Indigestible hair and bones are regurgitated as pellets. The bill is short but sharply hooked.<\/p>\n<p>Owls may lay up to ten eggs. The young are cared for on the nest by both parents. Both adults and young tend to remain in the area in which they were hatched. Eight species of owls are found in the Holy Land, of which five are plentiful. It is difficult, however, to identify a particular species with any of the four Hebrew words translated “owl” in Scripture. A fifth word translated “owl” (<span>kjv<\/span>) is more appropriately identified with the ostrich (<span>rsv<\/span>). Owls appear in the lists of unclean birds (Lv 11:17; Dt 14:16), and although translations differ, they concur that all species of owls, being predators, are unclean.<\/p>\n<p><em>See also<\/em> Ostrich (above); Owl, Barn or White; Owl, Great; Owl, Little; Owl, Scops (below).<\/p>\n<p class=\"h3\" id=\"OwlBarnorWhite\">Owl, Barn or White<\/p>\n<p>Large owl <em>(Tyto alloa)<\/em> with a distinct heart-shaped face. It may get its Hebrew name from a snoring sound it makes when breathing in the nest. In flight it emits a frightening screech, and thus is sometimes referred to as the screech owl. Its somewhat sinister features—a large head and wide pop eyes—have led some people to consider it demonic, but they have also inspired another name, the monkey-faced owl. It is a useful bird, however, devouring rodents that raid fields and damage stored grain. Like other owls, it sleeps during the day and hunts at night with a well-developed sense of hearing and sight. Its color is light brownish yellow with a white mask around the eyes and cheeks. The whole leg is covered with feathers that protect it against the bites of struggling victims in its talons.<\/p>\n<p>Some modern translations mention the barn or white owl by name (Lv 11:17, <span>njb<\/span>; 11:18, <span>nasb<\/span>; Dt 14:16, <span>njb<\/span>, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> Owl (above), Owl, Scops (below).<\/p>\n<p class=\"h3\" id=\"OwlGreat\">Owl, Great<\/p>\n<p>Large owl, standing nearly two feet (60.9 centimeters) tall <em>(Asio otus).<\/em> The color is mouse gray with gray-brown spots and black stripes. As one of its names indicates, it has tufted “ears” and is sometimes called the great horned owl. It feeds on rodents, such as rats and mice. It winters in Israel among ruins and in groves.<\/p>\n<p>The great owl may be the owl mentioned in the Bible among the birds of desolation that will inhabit devastated Edom (Is 34:11, <span>nasb<\/span> mg). It is also mentioned by name in some translations of the lists of ritually unclean birds (Lv 11:17, <span>kjv<\/span>, <span>nasb<\/span>; Dt 14:16, <span>kjv<\/span>, <span>nasb<\/span>, <span>rsv<\/span>).<\/p>\n<p class=\"h3\" id=\"OwlLittle\">Owl, Little<\/p>\n<p>Smallest of all nocturnal birds of prey. Chiefly insectivorous, the little owl <em>(Athene noctua glaux)<\/em> also feeds at times on tiny birds. It is the most common owl in the Holy Land, dwelling among ruins, tombstones, rocks, and thickets (perhaps the owl of Ps 102:6). Its voice sounds like that of a dying person. On occasion it may be observed perched on a rock with its large eyes gazing off into the distance, a pose that the ancients considered a sign of wisdom. The Greeks associated the little owl with the goddess Athena. It is mentioned by name in several translations (Lv 11:17, <span>kjv<\/span>, <span>nasb<\/span>; Dt 14:16, <span>kjv<\/span>, <span>nasb<\/span>, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Owl (above).<\/p>\n<p class=\"h3\" id=\"OwlScops\">Owl, Scops<\/p>\n<p>Small owl <em>(Otus scops)<\/em> distinguished by two horn-shaped crests of hairlike feathers on its head. It perches in an inclined posture and hops and dances like a goat. During the hatching period, the male’s hooting sounds like a moan. The scops owl feeds on insects, rodents, and birds. During invasions of mice or locusts, these owls have appeared in large flocks and helped to destroy the pests. They have been known to attack humans who intrude on their nests. They are well-known inhabitants of Eurasia and Africa.<\/p>\n<p>Some scholars suggest that the scops is the true screech owl, because of its whistling calls that resound through the night. The screech owl is mentioned only once in Scripture (Is 34:14, <span>kjv<\/span>), but that translation is the subject of scholarly debate. Following traditional Jewish mythology, some translations use the Hebrew word <em>(<\/em><span class=\"hebrew\" lang=\"he\">lilith<\/span><em>)<\/em> as a proper name. In Jewish tradition Lilith was a witch-demon who, before Eve’s creation, was Adam’s wife. She became the mother of demons and was thought to attack children during the night; thus the name “Lilith” is translated “night hag” (<span>rsv<\/span>) or “night monster” (<span>nasb<\/span>). Most scholars favoring the mythical interpretation, however, suggest that Isaiah was using a popular legend to evoke a sense of desolation and did not himself believe in the existence of Lilith. There is little support for “screech owl” as an appropriate translation of the name.<\/p>\n<p><em>See also<\/em> Owl; Owl, Barn or White (above).<\/p>\n<p class=\"h3\" id=\"Partridge\">Partridge<\/p>\n<p>Most common game bird in the Holy Land. The partridge resembles a chicken in its basic anatomy but has a less chunky body and a longer tail. Two species of partridge inhabit the Holy Land: the sand partridge <em>(Ammoperdix heyi),<\/em> found near the Dead Sea, in the Jordan River valley, and in the Sinai Desert; and the chukar partridge <em>(Alectoris graeca).<\/em> The sand partridge is a medium-sized bird with yellow feet. The male has sandy-buff plumage, upper tail feathers penciled and barred with brown, and a chestnut and white undersurface. The female is a grayish buff. The chukar partridge resembles the common French partridge of Europe, having a body about 16 inches (40.6 centimeters) long. It is covered with beautiful and radiantly colored feathers.<\/p>\n<p>The biblical reference (1 Sm 26:20; probably the sand partridge because of the geographical context) alludes to the common method of catching it by chasing. It was also hunted with snares (cf. Ps 91:3) or by hunters hiding in a blind. The fast-running partridge soon becomes exhausted, which enables hunters to run it to the ground and kill it. Nevertheless, by running and jumping, it can ascend very steep cliffs. The bird finds refuge among bushes into which its brownish-green feathers blend protectively. If it were not such a prolific breeder, it would probably have become extinct by being hunted for food.<\/p>\n<p>The biblical description of the partridge gathering a brood she did not hatch (Jer 17:11) seems to be based on the fact that the hen lays at least two clutches of eggs, one for herself and one for the cock to incubate.<\/p>\n\n<p class=\"h3\" id=\"Peacock\">Peacock<\/p>\n<p>Member of the quail, partridge, and pheasant family, the peacock <em>(Pavo cristatus)<\/em> is actually the male peafowl. Its mate is properly known as the peahen. The male attracts attention because of a stately, luxurious appearance enhanced by magnificent feathers. The breast is a brilliant metallic blue, and each tail feather has a brilliant eye near the tip. When lowered, the unusually long tail feathers form a train behind the peacock on the ground, giving it an overall length of up to six feet (1.8 meters). The train can also be raised to form a huge fan adorned with the multicolored eyes. During courtship the feathers are raised and vibrated to make a distinct rustling noise. The rather drab peahen lacks the long train.<\/p>\n<p>Because it is not native to the Holy Land, the peacocks referred to in 1 Kings 10:22 and 2 Chronicles 9:21 are thought by some scholars to be Old World monkeys or baboons brought from east Africa, or guinea hens from the upper Nile River region. There is evidence, however, that the Phoenicians introduced peacocks to the Egyptian pharaoh, perhaps as early as the time of King Solomon. It is possible that Solomon’s trade expeditions ranged as far as India, where the peacock is native. The peacock was also well known to the Greeks and Romans. Alexander the Great prized its beauty and forbade his soldiers to kill the bird.<\/p>\n<p>In the early Christian church the peacock became a symbol of the immortality promised in the resurrection of Christ. In addition, the eyes of its tail came to represent the all-seeing eye of God.<\/p>\n<p class=\"h3\" id=\"Pelican\">Pelican<\/p>\n<p>Largest of all aquatic birds, considerably larger even than the swan. The pelican <em>(Pelecanus onocrotalus)<\/em> is generally about 50 inches (127 centimeters) long with a 16-inch (40.6-centimeters) beak, the upper part of which is hooked downward at the end, facilitating fish catching. The lower part of the bill supports a yellow pouch extending down the throat. The pouch may hold up to three gallons (11.4 liters) of food (small fish) and water. The pelican’s webbed feet are peculiar in having webs between all four toes. Pelicans are expert swimmers as well as efficient fliers. The pelican’s massive body, long neck, and comparatively small head give it proportions that make rising from the water difficult. To take off, a pelican must first flap awkwardly along the surface, pounding at the water with its legs.<\/p>\n<p>Pelicans fly and nest in groups. Both sexes care for the young that hatch from the one to four eggs. Whereas most birds feed their young by placing food into their mouths, the pelican reverses the process; the young pelican sticks its head and most of its body into its mother’s throat and plucks partially digested food from the mother’s crop. The deep penetration of the young’s beak into the mother’s gullet led ancients to believe that the young were feeding on the blood of the mother’s breast, thus giving rise to wide usage of the pelican as a symbol of Christ’s atonement, and of charity in general.<\/p>\n<p>The roseate pelican is white, at times with a faint rose tinge, and has black feathers growing from the wing joint farthest from the body. The legs, pouch, and skin around the eyes are yellow; the hook of the beak is red. This species may grow up to six feet (1.8 meters) long with a wingspread of up to eight feet (2.4 meters). During the breeding season, the coloration of the exposed areas of the roseate pelican’s legs and face changes from gray to bright orange or red. At the same time the white feathers acquire a beautiful pink tint originating from an oil-gland secretion. The oil is spread throughout the plumage by the bird as it preens.<\/p>\n<p>Some scholars question whether “pelican” is an appropriate translation of the Hebrew in several verses, believing rather that the word refers to one of the owls, hawks, or vultures. Most translations include the pelican in the lists of ritually unclean birds (Lv 11:18; Dt 14:17). Opinion on the other references is more sharply divided. Some scholars maintain that the desert context of the verses eliminates the possibility of a water bird like the pelican (cf. Ps 102:6, “vulture,” <span>rsv<\/span>; Is 34:11, “cormorant,” <span>kjv<\/span>; “hawk,” <span>rsv<\/span>; Zep 2:14, “cormorant,” <span>kjv<\/span>; “vulture,” <span>rsv<\/span>). On the other hand, the roseate pelican frequents the rivers, lakes, and marshes of the Holy Land. After flying out to sea as far as 20 miles (32.2 kilometers) to swoop down on fish near the surface, the pelican often returns inland to a deserted place to digest its enormous meal. Thus, the pelican may be the lonely wilderness bird of those passages.<\/p>\n<p class=\"h3\" id=\"PigeonorDove\">Pigeon or Dove<\/p>\n<p>Species of the pigeon family (Columbidae). In common usage the names “pigeon” and “dove” are virtually interchangeable. The common domestic pigeon familiar to city dwellers the world over, for example, is actually a descendant of the wild rock dove. Both names are used in English translations of the Bible to translate the same Hebrew word. A second Hebrew word is usually translated “turtledove.” Nevertheless, it seems clear that the ancient Hebrews recognized differences among dove species.<\/p>\n<p>At least six species of pigeon or dove reside in modern Israel: the rock, ring, and stock doves (genus <em>Columba<\/em>), and the turtle, collared, and palm doves (genus <em>Streptopelia<\/em>). Of the six, the rock dove <em>(Columba livia)<\/em> and the turtledove <em>(Streptopelia turtur)<\/em> seem to be the two most often referred to in Scripture.<\/p>\n<p>Pigeons vary in size from 6 to over 12 inches (15 to 30 centimeters). The most colorful Israeli species is the rock dove, which can be a beautiful silvery gray with grayish-green iridescent plumage on the wings (noted by David, Ps 68:13). The smaller doves <em>(Streptopelia)<\/em> are less colorful, mostly gray or buff with a blackish or checkered half collar on the back of the neck. Pigeons have short necks and small heads, plump bodies, and short wings controlled by strong muscles that enable them to fly considerable distances. The smaller doves have longer tails.<\/p>\n<p>At present, the wild rock dove is found primarily in the area around the Sea of Galilee and farther to the south in the many ravines leading down to the Dead Sea. Wild rock doves prefer to build their nests on rocks and cliff faces, a fact precisely described in Scripture (Sg 2:14; Jer 48:28). All Israeli doves build fragile nests of scraps of vegetation. Eggs are hatched twice a year. Doves seldom lay more than two eggs. The young are cared for in the nest by both parents, who rove over the fields eating seeds and weeds. The adult’s crop contains digested food in a milky condition, called pigeon’s milk, which can be regurgitated and fed to the young.<\/p>\n<p>During courtship there is a great deal of rivalry among the male doves. The turtledove’s courtship dance is an awesome aerial display. The attention to courtship, the joint care of young, and the solicitude of the parents for each other, noted from earliest times, have made the dove one of the most popular symbols of love and peace (Sg 1:15; 2:14; 4:1; 5:2).<\/p>\n<p>A major distinction between pigeons (ring doves) and turtledoves seems to have been recognized by ancient writers. Pigeons are year-round residents and easily tamed, whereas turtledoves are migratory. Turtledoves were confined in cages singly or in pairs as pets or for sacrifices. Pigeons were probably the first birds to be domesticated, perhaps as early as Noah’s time (Gn 8:8-12). They were depicted on the earliest Egyptian monuments, and their edibility was mentioned in early Egyptian texts. Before long, domestic pigeons were regarded as evidence of a household’s prosperity. In the more prosperous households they nested in dovecotes of molded pottery clay fashioned in latticelike structures (hence the “windows” of Is 60:8).<\/p>\n<p>In NT times there were many dovecotes in the parks around Herod the Great’s palace in Jerusalem. The dove’s popularity was due not only to its docility but also to its desirability as food and as an acceptable and relatively inexpensive sacrifice. The turtledove may have been regarded more highly as a sacrifice because of its wildness and consequent lesser availability. The two biblical references to turtledoves not in a sacrificial context refer to their migratory habits and to their arrival in Israel in the spring (Sg 2:12; Jer 8:7; cf. Hos 11:11).<\/p>\n<p>Most of the references to doves and pigeons in the Bible are in statements about sacrificial procedures (Gn 15:7-10; Lv 1:14; 5:7; 12:6; Nm 6:10; Lk 2:24). Other references, however, include a range of observations and symbolic usages of the dove. Its throaty moaning was often observed (Is 38:14; 59:11; Ez 7:16; Na 2:7). Its power of flight was well known (Ps 55:6), as were its beauty (Sg 1:15; 4:1; 5:12), its gentleness and loyalty to its mate (Sg 2:14; 5:2; 6:9), its affection (Ps 74:19), and its innocence (Mt 10:16). The one negative reference to doves is in Hosea 7:11, where they are said to be senseless and foolish, perhaps in reference to their overly trusting nature.<\/p>\n<p>Of NT references, perhaps the most significant is the description of the Holy Spirit at Christ’s baptism as a descending dove (Mt 3:16). The dove’s loving nature made it natural for early Christians to connect the dove image with the concept of the Comforter. Since then the dove has remained the most popular symbol of the Holy Spirit.<\/p>\n\n<p class=\"h3\" id=\"Quail\">Quail<\/p>\n<p>Short, stocky birds with bills and feet similar to those of chickens; hence they are adapted to eating seeds or insects. Quail <em>(Coturnix coturnix)<\/em> are the smallest of the subfamily of poultry that also includes pheasants and partridges. Quail (or “quails,” another plural form) are about ten inches (25.4 centimeters) long and have small, rounded wings. They burst from their hiding places in the grass or bushes with a whirring sound. The belly of the quail is white. Up to 18 eggs are laid, and if the mother dies, the male has been known to assume the care of the young. Quail of the Mediterranean region winter in the Sudan and migrate northward in vast flocks in the spring. Quail cannot maintain a long sustained flight but make use of wind currents to keep them aloft.<\/p>\n<p>Enormous flocks of quail twice served as food for the Israelites in the wilderness of Sinai, when the birds were driven down in the desert miraculously by winds (Ex 16:13; Nm 11:31-32; Ps 105:40). The second time they were probably flying along the Gulf of Aqaba and were blown off course by the east wind (Nm 11:31; Ps 78:26-28). Their inability to sustain long flight may account for their low flying level—two cubits, or about 40 inches (101.6 centimeters). When exhausted, they were easily caught by hand (Nm 11:31-32). Quail were considered clean and the most delicate eating of all game birds, and they were preserved by drying in the sun.<\/p>\n<p class=\"h3\" id=\"Raven\">Raven<\/p>\n<p>Member of the crow family (Corvidae). The Hebrew word for “raven” means “black one.” The raven (<em>Corvus corax<\/em>) weighs about three pounds (1.36 kilograms) and varies from 22 to 26 inches (56 to 66 centimeters) in length. Its tail is broader in the middle than at either end. Eight species are found in Israel: three ravens, two jackdaws, one crow, one rook, and one chough. The crow, about 20 inches (50.8 centimeters) long, is smaller than a raven, and its tail is uniform in width. The raven’s most conspicuous feature is its glossy black iridescent plumage.<\/p>\n<p>Ravens and crows have survived in spite of the dislike many humans have for them. Excellent fliers, they migrate by day and congregate in great flocks of up to several hundred thousand. During the nesting season, they make nests of sticks in which two to seven eggs are laid. Ravens mate for life. Equipped with strong wings, a strong bill, and strong feet, ravens can live in isolated places from which they range widely for food. That it did not return to the ark was a good sign to Noah, indicating that the raven could find food and possibly a place to rest on dry mountaintops (Gn 8:7).<\/p>\n<p>The raven, essentially a scavenger, was ceremonially unclean (Lv 11:15; Dt 14:14). Yet ravens fed Elijah at God’s command (1 Kgs 17:4-6). Job was told that God gave the raven its food (Jb 38:41), as the psalmist and Jesus repeated (Ps 147:9; Lk 12:24). The raven’s glistening black plumage inspired the bride’s comparison of her beloved’s hair (Sg 5:11). They prefer desolate, uninhabited areas as their home territory (Is 34:11). Ravens are crafty, active birds. Some are capable of speaking, solving puzzles, and performing feats of memory. Bold and curious, they sometimes use their talents for theft.<\/p>\n<p class=\"h3\" id=\"Seagull\">Seagull<\/p>\n<p>Robust seabirds, primarily scavengers (family Laridae). Several species of gulls live along the seacoast of the Holy Land. They are usually gray-backed with white heads and underparts and black wing tips. The slender bill ends in a downward curve.<\/p>\n<p>Seagulls may be 8 to 30 inches (20 to 76 centimeters) long. Many species migrate, traveling long distances with their superb flying ability. Gulls can also swim easily because of their webbed feet. Their voice is like a harsh scream or squawk. In nesting season many nest together in any available place, such as a cliff or tree. Both male and female incubate and care for the young.<\/p>\n<p>Because gulls will eat almost anything, they are listed as ritually unclean birds (Lv 11:16; Dt 14:15, <span>asv<\/span> has “sea mew,” a common European gull). Some commentators believe that those passages refer to an owl or to the cuckoo and not to the seagull.<\/p>\n<p><em>See also<\/em> Cuckoo (above).<\/p>\n<p class=\"h3\" id=\"Sparrow\">Sparrow<\/p>\n<p>Small bird of the finch family (Fringillidae) or the weaver finch family (Ploceidae), considered to be of little worth. The Hebrew word is a general term for “bird” and refers to any small bird such as a sparrow, finch, thrush, or starling. In translation, however, the word sometimes refers to the common English or house sparrow (<em>Passer domestica;<\/em> Ps 84:3; Prv 26:2).<\/p>\n<p>Dull in color with a black throat, the male house sparrow is a noisy and energetic creature. The nest, when built in open places, has an opening on the side and is made of almost anything available. Sparrows also nest in sheltered places, in dwellings, boxes, or holes in trees. They lay four to seven eggs.<\/p>\n<p>The common or house sparrow was known in ancient Greece and Egypt. There it had a reputation for invading fields in large swarms and picking the seeds from them. It is a permanent resident of the Holy Land.<\/p>\n<p>The sparrow is prolific and lives in close association with humans. It was considered ritually clean. Sparrows brought low prices in countries where they were sold (Mt 10:29; Lk 12:6). Today in Near Eastern marketplaces, boys offer live sparrows for sale. Tied together in groups of four to six by strings attached to one leg, the birds fly about over the boys’ heads. Evidently such a sight was common in NT times.<\/p>\n<p class=\"h3\" id=\"Stork\">Stork<\/p>\n<p>Long-legged, white wading bird (genus <em>Ciconia<\/em>) having large, powerful wings with glossy black primary and secondary feathers. The flapping of its wings produces a loud rushing sound. Connecting membranes between the toes prevent the bird from sinking into the mud. Its red bill is sharp and long, serving to seize and lift its prey out of the water. Storks are mute, lacking a voice box.<\/p>\n<p>Flocks of storks pass through the Holy Land during their September migration on the way to central and southern Africa and likewise in the spring on their return flight to their homes in northern Israel, Syria, and Europe. Storks travel in vast flocks during the day, spreading out against the sky.<\/p>\n<p>The stork’s faithful tending of the young is proverbial, as is its habit of returning annually to the same nesting place. Storks have the habit of adding to their nests each year, and it is possible to find nests that are 100 years old and have a height of more than three feet (.9 meter).<\/p>\n<p>Two species of storks frequent the Holy Land. The white stork <em>(Ciconia alba)<\/em> is 40 inches (101.6 centimeters) tall, and its wingspread is six feet (1.8 meters), enabling it to move with a slow, sustained flight or to soar. In folklore the white stork is sometimes considered to be a harbinger of good fortune.<\/p>\n<p>The black stork <em>(Ciconia nigra),<\/em> common around the Dead Sea valley, nests in trees; hence it may be the tree-dwelling species referred to in Psalm 104:17. The Hebrew name for “stork” means literally the “kingly one,” or the “loyal one,” a reference to the care of the bird for its young. Like the heron, the stork was ceremonially unclean because of its diet of aquatic organisms, refuse, small animals, birds, and reptiles (Lv 11:19; Dt 14:18). Jeremiah mentioned the stork’s uncanny and instinctive knowledge of the time of its migration (Jer 8:7). Its impressive wings figured in one of Zechariah’s visions (Zec 5:9).<\/p>\n<p class=\"h3\" id=\"Swallow\">Swallow<\/p>\n<p>Small, nearly black, forked-tailed bird with long, tapering wings, noted for its graceful flight <em>(hirundo rustica).<\/em> The small, weak feet are poorly adapted for walking. Swallows resemble swifts in shape and life habits but are somewhat smaller.<\/p>\n<p>The swallow’s large mouth enables it to catch insects while in flight. Colors vary from brown and blue to white. Swallows often nest in buildings, a feature noticed by the psalmist, who reported a swallow’s home at the temple (Ps 84:3).<\/p>\n<p>Swallows are basically resident in Israel, whereas the swift is a migratory bird noted for the regularity of its migratory schedule. The “swallow” of Isaiah 38:14 probably refers to a swift, as does Jeremiah 8:7, where the dependability of the bird is contrasted with the irregularity of God’s people. Proverbs 26:2 may be a reference to either the swallow or the swift.<\/p>\n<p><em>See also<\/em> Swift (below).<\/p>\n<p class=\"h3\" id=\"Swan\">Swan<\/p>\n<p>Large, graceful water birds. Two species of swan (genus <em>Cygnus<\/em>) are found in the Middle East as passing migrants <em>(Cygnus olor<\/em> and <em>Cygnus musicus).<\/em> Swans are known as the best musicians among the birds and were considered sacred to the god Apollo by the Greeks. Their voices sound like flutes and harps.<\/p>\n<p>The references in Leviticus 11:18 and Deuteronomy 14:16 (<span>kjv<\/span>) are probably not to the swan but to the water hen or the barn owl, since there seems little reason to declare the vegetarian swan an unclean animal. <em>See also<\/em> Owl, Barn or White (above); Water Hen (below).<\/p>\n<p class=\"h3\" id=\"Swift\">Swift<\/p>\n<p>Small, strong flyers (genus <em>Apus<\/em>). Like the swallow, the swift has long, bent wings and a cleft tail, enabling it to obtain great speed as it skims the ground and sweeps through the air. A swift devours a great many harmful insects, catching them in its mouth in flight. Many swifts make their nests in rooftops and in nooks and crannies of city walls. Their nests are built with strong feathers cemented together with saliva. Other swifts live in caves and clefts of rocks.<\/p>\n<p>Common swifts are native to Israel, and in the Jordan Valley they occur in large flocks. Isaiah 38:14 (<span>niv<\/span>) seems to be clear reference to the swift’s plaintive call, since the swallow’s sharp chirp is not a striking simile for a distraught king’s cry. The swift has a soft, delicate voice, and its cry could be easily interpreted as melodious wailing.<\/p>\n<p>The migratory swifts arrive on a precise schedule in the Holy Land in late winter, and immense flocks fill the cities with their cries. Thus the reference in Jeremiah 8:7 to swallows, which are largely permanent residents, is probably to swifts.<\/p>\n<p><em>See also<\/em> Swallow (above).<\/p>\n<p class=\"h3\" id=\"Vulture\">Vulture<\/p>\n<p>Subfamily (Aegypiinae) of the hawk family (Accipitridae). Each of the four species of Old World vultures is found in the Holy Land: the Egyptian, griffon, black, and bearded vulture (the bearded vulture is also known as the lammergeier). These birds range in size from the 24-inch (61-centimeters) Egyptian vulture to the huge bearded vulture, largest of all flying birds in the Holy Land.<\/p>\n<p>Most vultures are brown or black, having a short neck and a short, hooked bill with which they tear the dead animal flesh of which they are fond. All vultures, except the bearded, have bare or down-covered heads and necks, enabling these scavengers to penetrate deep into a carcass without spoiling the plumage. Excellent eyesight enables a vulture to locate a carcass from a lofty soaring position. Considering the decayed condition of most of its food, a vulture’s poor sense of smell may be a fortunate limitation. Vultures nest in any convenient place; both parents care for the young.<\/p>\n<p>The Hebrew word usually translated “eagle” in the OT may have been a general term for all large birds of prey, including vultures. Thus many of the passages about eagles may refer to either the eagle or the vulture (cf. Lv 11:13; Dt 14:12, <span>nasb<\/span> mg). Such passages include references to nesting habits (Jb 39:27-28; Jer 49:16; Ob 1:4), care for fledglings (Dt 32:11), powers of flight (Ex 19:4; Dt 28:49; Jb 9:26; Lam 4:19), and extremely high soaring altitude (Prv 23:5; 30:19; Is 40:31). Despite variations among translations, the vulture clearly belongs in the list of unclean birds because of its foul diet (Lv 11:13, 18; Dt 14:12, 17).<\/p>\n<p>Several references to the eagle in the <span>kjv<\/span> have been changed to “vulture” in modern translations. The change seems appropriate in the references to the vulture as a sign of present or impending doom (Lam 4:19; Hos 8:1). Likewise the eye-plucking bird of Proverbs 30:17 is probably a vulture. The phrase “bald as the eagle” (Mi 1:16) clearly should read “bald as the vulture,” since there are no bald eagles in Israel and most vultures are bald. Since the vulture, like the eagle, was a symbol of sovereignty and domination in the ancient Near East, some gods were represented as vultures. Thus Ezekiel’s comparison of the kings of Babylon and Egypt to eagles may be conceived alternatively as comparisons to vultures (Ez 17:3, 7). Jesus’ reference to the eagles congregating around corpses at the end times (Mt 24:28) should also be revised to vultures, since eagles are usually solitary eaters, whereas vultures generally flock together around carrion.<\/p>\n<p>Several <span>kjv<\/span> references to vultures are usually translated “kite” or “falcon” in modern translations (cf. various versions of Lv 11:14; Dt 14:13; Jb 28:7; Is 34:15).<\/p>\n<p><em>See also<\/em> Eagle; Kestrel; Kite; Lammergeier; Vulture, Black, or Osprey; Vulture, Egyptian; Vulture, Griffon.<\/p>\n<p class=\"h3\" id=\"VultureBlackorOsprey\">Vulture, Black, or Osprey<\/p>\n<p>Diurnal flesh eater, a little over three feet (.9 meter) long with a wingspread of over three yards (2.7 meters). The feathers of the black or osprey vulture (<em>Aegypius monachus<\/em>) are black and the head and upper part of the neck are bald like those of other carrion eaters. It nests in the Jordan River valley and seems to have been abundant in biblical times. Today it is quite rare. The black vulture is probably the osprey of Leviticus 11:13 and Deuteronomy 14:12.<\/p>\n<p><em>See also<\/em> Vulture (above).<\/p>\n\n<p class=\"h3\" id=\"VultureEgyptian\">Vulture, Egyptian<\/p>\n<p>Also known as the gier eagle or as pharaoh’s hen. The plumage of the Egyptian vulture (<em>Neophron percnopterus<\/em>) is basically white with a naked head and yellow neck. The Egyptian vulture breaks bones left by other vultures. Its flight is slow and easy, and its voice is a croak. Measuring about 24 inches (61 centimeters) in length, it is the smallest of all the carrion-eating birds found in the Holy Land. It may be referred to in the list of unclean birds (Lv 11:18; Dt 14:17, “gier eagle,” <span>kjv<\/span>; “carrion vulture,” <span>rsv<\/span>, <span>nasb<\/span>, <span>nlt<\/span>). <em>See<\/em> Vulture (above).<\/p>\n<p class=\"h3\" id=\"VultureGriffon\">Vulture, Griffon<\/p>\n<p>One of the largest flying birds in the Holy Land <em>(Gyps fulvus).<\/em> Until a generation ago, the griffon vulture was one of the most common birds in the Holy Land. Today it is on the verge of extinction. Many have been killed by eating poisonous bait meant for foxes and jackals. In addition, its reproduction is limited; the female lays only one or two eggs a year.<\/p>\n<p>The griffon vulture measures about four feet (121.9 centimeters) in length and up to ten feet (3 meters) between wing tips. Its beak is extremely strong, and its short toes are fitted with blunt talons. It is a light-brown bird with a pale yellow head and neck that are almost bare, being covered only with a very fine down.<\/p>\n<p>The griffon vulture feeds mostly on carrion, but also on locusts and small tortoises. It is able to go without food for several days with no ill effects, but when it does break its fast, it gorges itself. It is found especially in the region of the Sea of Galilee. Most biblical references to the vulture are likely to be to the griffon vulture.<\/p>\n<p><em>See also<\/em> Eagle; Vulture (above).<\/p>\n<p class=\"h3\" id=\"WaterHen\">Water Hen<\/p>\n<p>Small water bird of the rail family. The water hen listed among unclean birds (Lv 11:18; Dt 14:16, <span>rsv<\/span> only) may be the biblical bird most difficult to identify. Several alternatives have been suggested, including the swan (<span>kjv<\/span>), one of the owls (<span>nasb<\/span>, <span>neb<\/span>), or the marsh hen (<span>tlb<\/span>). Most scholars rule out the swan, since it is a vegetarian bird and thus should not be considered unclean. An owl remains a possibility.<\/p>\n<p>The marsh hen is a rail, several species of which inhabit Israel. One of those species is the purple gallinule <em>(Porphyrio porphyrio).<\/em> Rails are very thin birds varying from 6 to 20 inches (15 to 51 centimeters) in length. They live in marshes, where they eat a great variety of animal and vegetable matter, thus making them a candidate for inclusion in the Mosaic lists of unclean animals.<\/p>\n<p><em>See also<\/em> Animals.<\/p>","summary_ro":"BIRDS Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture. Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18). Precise identification of biblical birds is often difficult ...","summary_en":"BIRDS Feathered vertebrates of the class Aves. Over 8,000 species of birds are known. Approximately 400 species are found in the Holy Land and about 40 are mentioned in Scripture. Modern scientists classify organisms on the basis of internal and external structure, but the biblical writers generally classified organisms according to habitat. Thus, in the Bible, bats are listed with birds as creatures of the air (Lv 11:19; Dt 14:18). Precise identification of biblical birds is often difficult ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":52806,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:39","title_en":"Study Note: Ieremia 50:39","content_ro":"<p><strong>50:39-40<\/strong> The doom of <em>Babylon<\/em> would be like the utter desolation of <em>Sodom and Gomorrah<\/em> (Gen 19:24-25).<\/p>","content_en":"<p><strong>50:39-40<\/strong> The doom of <em>Babylon<\/em> would be like the utter desolation of <em>Sodom and Gomorrah<\/em> (Gen 19:24-25).<\/p>","summary_ro":"50:39-40 The doom of Babylon would be like the utter desolation of Sodom and Gomorrah (Gen 19:24-25).","summary_en":"50:39-40 The doom of Babylon would be like the utter desolation of Sodom and Gomorrah (Gen 19:24-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80432,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:39","title_en":"Study Note: Ieremia 50:39","content_ro":"<p><strong>50:39-40<\/strong> The doom of <em>Babylon<\/em> would be like the utter desolation of <em>Sodom and Gomorrah<\/em> (Gen 19:24-25).<\/p>","content_en":"<p><strong>50:39-40<\/strong> The doom of <em>Babylon<\/em> would be like the utter desolation of <em>Sodom and Gomorrah<\/em> (Gen 19:24-25).<\/p>","summary_ro":"50:39-40 The doom of Babylon would be like the utter desolation of Sodom and Gomorrah (Gen 19:24-25).","summary_en":"50:39-40 The doom of Babylon would be like the utter desolation of Sodom and Gomorrah (Gen 19:24-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:39","title_en":"Study Note: Ieremia 50:39","content_ro":"<p><strong>50:39-40<\/strong> The doom of <em>Babylon<\/em> would be like the utter desolation of <em>Sodom and Gomorrah<\/em> (Gen 19:24-25).<\/p>","content_en":"<p><strong>50:39-40<\/strong> The doom of <em>Babylon<\/em> would be like the utter desolation of <em>Sodom and Gomorrah<\/em> (Gen 19:24-25).<\/p>","summary_ro":"50:39-40 The doom of Babylon would be like the utter desolation of Sodom and Gomorrah (Gen 19:24-25).","summary_en":"50:39-40 The doom of Babylon would be like the utter desolation of Sodom and Gomorrah (Gen 19:24-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135684,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:39","title_en":"Study Note: Ieremia 50:39","content_ro":"<p><strong>50:39-40<\/strong> The doom of <em>Babylon<\/em> would be like the utter desolation of <em>Sodom and Gomorrah<\/em> (Gen 19:24-25).<\/p>","content_en":"<p><strong>50:39-40<\/strong> The doom of <em>Babylon<\/em> would be like the utter desolation of <em>Sodom and Gomorrah<\/em> (Gen 19:24-25).<\/p>","summary_ro":"50:39-40 The doom of Babylon would be like the utter desolation of Sodom and Gomorrah (Gen 19:24-25).","summary_en":"50:39-40 The doom of Babylon would be like the utter desolation of Sodom and Gomorrah (Gen 19:24-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"40":[{"id":6751,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cities of the Plain","title_en":"Cities of the Plain","content_ro":"<h3>CITIES OF THE PLAIN<\/h3>\n<p>Group of five cities in the plain or basin of the Jordan River which were also referred to as “cities of the valley.” Since the region in which these cities were located was particularly fruitful, it attracted Abraham’s nephew Lot when the growing size of the flocks and herds forced a division of these two patriarchal communities (Gn 13:10-12). The cities are enumerated as Sodom, Gomorrah, Admah, Zeboiim, and Bela or Zoar. Evidently each was a city-state with its own king.<\/p>\n<p>These cities entered the biblical narrative in four connections. (1) They provided a region where Lot could settle; he ultimately decided to make his home in Sodom. (2) The five kings of the cities of the plain fought with a superior force led by four kings of lands far to the east. In the struggle they were defeated and their cities ransacked. The plunder was great, as was the number of captives, especially women and children (Gn 14). Since Lot was among those carried off, Abraham felt an obligation to launch a rescue operation. In this he was immensely successful, recovering not only Lot but also the other captives and the booty. (3) The wicked cities of the plain later came in for God’s judgment. Their evil was so great that Abraham’s intercession on their behalf was to no avail (Gn 18:22-33). Their depravity is illustrated by the account of the homosexual mob at Lot’s door in Sodom (ch 19). Soon thereafter, Lot and his family were ordered to flee before the cities were wiped out. Brimstone and fire obliterated the cities, changing the composition of the whole area. (4) References to the destruction of these cities appear in numerous passages in both the OT and NT to serve as a warning of divine punishment for sin (Is 3:9; Jer 50:40; Ez 16:46-56; Mt 10:15; Rom 9:29).<\/p>","content_en":"<h3>CITIES OF THE PLAIN<\/h3>\n<p>Group of five cities in the plain or basin of the Jordan River which were also referred to as “cities of the valley.” Since the region in which these cities were located was particularly fruitful, it attracted Abraham’s nephew Lot when the growing size of the flocks and herds forced a division of these two patriarchal communities (Gn 13:10-12). The cities are enumerated as Sodom, Gomorrah, Admah, Zeboiim, and Bela or Zoar. Evidently each was a city-state with its own king.<\/p>\n<p>These cities entered the biblical narrative in four connections. (1) They provided a region where Lot could settle; he ultimately decided to make his home in Sodom. (2) The five kings of the cities of the plain fought with a superior force led by four kings of lands far to the east. In the struggle they were defeated and their cities ransacked. The plunder was great, as was the number of captives, especially women and children (Gn 14). Since Lot was among those carried off, Abraham felt an obligation to launch a rescue operation. In this he was immensely successful, recovering not only Lot but also the other captives and the booty. (3) The wicked cities of the plain later came in for God’s judgment. Their evil was so great that Abraham’s intercession on their behalf was to no avail (Gn 18:22-33). Their depravity is illustrated by the account of the homosexual mob at Lot’s door in Sodom (ch 19). Soon thereafter, Lot and his family were ordered to flee before the cities were wiped out. Brimstone and fire obliterated the cities, changing the composition of the whole area. (4) References to the destruction of these cities appear in numerous passages in both the OT and NT to serve as a warning of divine punishment for sin (Is 3:9; Jer 50:40; Ez 16:46-56; Mt 10:15; Rom 9:29).<\/p>","summary_ro":"CITIES OF THE PLAIN Group of five cities in the plain or basin of the Jordan River which were also referred to as “cities of the valley.” Since the region in which these cities were located was particularly fruitful, it attracted Abraham’s nephew Lot when the growing size of the flocks and herds forced a division of these two patriarchal communities (Gn 13:10-12). The cities are enumerated as Sodom, Gomorrah, Admah, Zeboiim, and Bela or Zoar. Evidently each was a city-state with its own king....","summary_en":"CITIES OF THE PLAIN Group of five cities in the plain or basin of the Jordan River which were also referred to as “cities of the valley.” Since the region in which these cities were located was particularly fruitful, it attracted Abraham’s nephew Lot when the growing size of the flocks and herds forced a division of these two patriarchal communities (Gn 13:10-12). The cities are enumerated as Sodom, Gomorrah, Admah, Zeboiim, and Bela or Zoar. Evidently each was a city-state with its own king....","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"43":[{"id":52807,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:43","title_en":"Study Note: Ieremia 50:43","content_ro":"<p><strong>50:43<\/strong> The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).<\/p>","content_en":"<p><strong>50:43<\/strong> The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).<\/p>","summary_ro":"50:43 The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).","summary_en":"50:43 The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80433,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:43","title_en":"Study Note: Ieremia 50:43","content_ro":"<p><strong>50:43<\/strong> The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).<\/p>","content_en":"<p><strong>50:43<\/strong> The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).<\/p>","summary_ro":"50:43 The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).","summary_en":"50:43 The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108059,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:43","title_en":"Study Note: Ieremia 50:43","content_ro":"<p><strong>50:43<\/strong> The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).<\/p>","content_en":"<p><strong>50:43<\/strong> The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).<\/p>","summary_ro":"50:43 The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).","summary_en":"50:43 The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135685,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:43","title_en":"Study Note: Ieremia 50:43","content_ro":"<p><strong>50:43<\/strong> The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).<\/p>","content_en":"<p><strong>50:43<\/strong> The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).<\/p>","summary_ro":"50:43 The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).","summary_en":"50:43 The Babylonians would experience the same terror their own victims had felt (cp. 6:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"44":[{"id":52808,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:44","title_en":"Study Note: Ieremia 50:44","content_ro":"<p><strong>50:44-46<\/strong> These verses essentially repeat 49:19-21, with <em>Babylon<\/em> in place of Edom.<\/p>","content_en":"<p><strong>50:44-46<\/strong> These verses essentially repeat 49:19-21, with <em>Babylon<\/em> in place of Edom.<\/p>","summary_ro":"50:44-46 These verses essentially repeat 49:19-21, with Babylon in place of Edom.","summary_en":"50:44-46 These verses essentially repeat 49:19-21, with Babylon in place of Edom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":80434,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:44","title_en":"Study Note: Ieremia 50:44","content_ro":"<p><strong>50:44-46<\/strong> These verses essentially repeat 49:19-21, with <em>Babylon<\/em> in place of Edom.<\/p>","content_en":"<p><strong>50:44-46<\/strong> These verses essentially repeat 49:19-21, with <em>Babylon<\/em> in place of Edom.<\/p>","summary_ro":"50:44-46 These verses essentially repeat 49:19-21, with Babylon in place of Edom.","summary_en":"50:44-46 These verses essentially repeat 49:19-21, with Babylon in place of Edom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108060,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:44","title_en":"Study Note: Ieremia 50:44","content_ro":"<p><strong>50:44-46<\/strong> These verses essentially repeat 49:19-21, with <em>Babylon<\/em> in place of Edom.<\/p>","content_en":"<p><strong>50:44-46<\/strong> These verses essentially repeat 49:19-21, with <em>Babylon<\/em> in place of Edom.<\/p>","summary_ro":"50:44-46 These verses essentially repeat 49:19-21, with Babylon in place of Edom.","summary_en":"50:44-46 These verses essentially repeat 49:19-21, with Babylon in place of Edom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135686,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Ieremia 50:44","title_en":"Study Note: Ieremia 50:44","content_ro":"<p><strong>50:44-46<\/strong> These verses essentially repeat 49:19-21, with <em>Babylon<\/em> in place of Edom.<\/p>","content_en":"<p><strong>50:44-46<\/strong> These verses essentially repeat 49:19-21, with <em>Babylon<\/em> in place of Edom.<\/p>","summary_ro":"50:44-46 These verses essentially repeat 49:19-21, with Babylon in place of Edom.","summary_en":"50:44-46 These verses essentially repeat 49:19-21, with Babylon in place of Edom.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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