Iov 15
1 Elifaz din Teman a luat cuvântul, şi a zis:
2 ,,Se cade să dea înţeleptul ca răspuns înţelepciune deşartă? Sau să-şi umfle pieptul cu vânt de răsărit?
3 Să se apere prin cuvinte cari n-ajută la nimic, şi prin cuvântări cari nu slujesc la nimic?
4 Tu nimiceşti chiar şi frica de Dumnezeu, nimiceşti orice simţire de evlavie faţă de Dumnezeu.
5 Nelegiuirea ta îţi cârmuieşte gura, şi împrumuţi vorbirea oamenilor vicleni.
6 Nu eu, ci gura ta te osândeşte, buzele tale mărturisesc împotriva ta.
7 Tu eşti omul care s-a născut întâi? Te-ai născut tu înaintea dealurilor?
8 Ai fost tu la sfaturile lui Dumnezeu; şi ai sorbit din ele înţelepciune pentru tine?
9 Ce ştii tu şi să nu ştim şi noi? Ce cunoştinţă ai tu pe care să n-o avem şi noi?
10 Între noi sânt peri albi, bătrâni, oameni mai înziliţi decât tatăl tău.
11 Puţin lucru sânt mângâierile lui Dumnezeu pentru tine, şi cuvintele cari-ţi vorbesc atât de blând?...
12 Încotro te trage inima, şi ce înseamnă această privire ţintă a ochilor tăi?
13 Ce! împotriva lui Dumnezeu îţi îndrepţi tu mânia, şi-ţi ies din gură cuvinte ca acestea?
14 ,Ce este omul, ca să fie curat? Şi poate cel născut din femeie să fie fără prihană?
15 Dacă n-are încredere Dumnezeu nici în sfinţii Săi, dacă nici cerurile nu sânt curate înaintea Lui,
16 cu cât mai puţin fiinţa urâcioasă şi stricată-omul, care bea nelegiuirea ca apa!
17 Vreau să te învăţ, ascultă-mă! Voi istorisi ce am văzut,
18 ce au arătat înţelepţii, ce au descoperit ei, auzind dela părinţii lor,
19 cărora singuri li se dăduse ţara, şi printre cari nici un străin nu venise încă.
20 ,Omul cel rău îşi duce în nelinişte toate zilele vieţii, toţi anii de cari are parte cel nelegiuit.
21 Ţipete de spaimă răsună la urechile lui: În mijlocul fericirii lui, pustiitorul se va arunca asupra lui.
22 El nu trage nădejde să scape de întunerec, vede sabia care-l ameninţă;
23 aleargă încoace şi încolo să caute pâne, ştie că-l aşteaptă ziua întunerecului.
24 Necazul şi neliniştea îl înspăimântă, şi se aruncă asupra lui ca un împărat gata de luptă.
25 Căci a ridicat mâna împotriva lui Dumnezeu, s-a împotrivit Celui Atot Puternic,
26 şi a avut îndrăzneala să se năpustească asupra Lui cu partea cea mai tare a scuturilor lui.
27 Avea faţa acoperită cu grăsime, coapsele încărcate cu osânză,
28 şi locuia în cetăţi nimicite, în case părăsite, sortite să fie dărâmate.
29 Nu se va mai îmbogăţi, averea nu-i va creşte, şi avuţia nu se va mai întinde pe pământ.
30 Nu va putea ieşi din întunerec, flacăra îi va arde mlădiţele, şi Dumnezeu îl va pierde cu suflarea gurii Lui.
31 Dacă se încrede în rău, se înşeală, căci răul îi va fi răsplata.
32 Ea va veni înainte de capătul zilelor lui, şi ramura lui nu va mai înverzi.
33 Va fi ca o viţă despoiată de roadele ei încă verzi, ca un măslin ale cărui flori au căzut.
34 Căci casa celui nelegiuit va ajunge stearpă, şi cortul omului stricat îl va mânca focul.
35 El zămisleşte răul şi naşte răul: în sânul lui coace roade cari-l înşeală.```
{"verseMap":{"1":[{"id":10618,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliphaz","title_en":"Eliphaz","content_ro":"<h3>ELIPHAZ<\/h3>\n<li>1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans.<\/li>\n<li>2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life.<\/li>\n<p><em>See also<\/em> Job, Book of.<\/p>","content_en":"<h3>ELIPHAZ<\/h3>\n<li>1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans.<\/li>\n<li>2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life.<\/li>\n<p><em>See also<\/em> Job, Book of.<\/p>","summary_ro":"ELIPHAZ 1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans. 2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life. See also Job, Book of.","summary_en":"ELIPHAZ 1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans. 2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life. See also Job, Book of.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19983,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Job","title_en":"Book of Job","content_ro":"<h3>JOB, Book of<\/h3>\n<p>Old Testament book belonging to the scriptural category called the Writings.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works.<\/p>\n<p>Some scholars who think the book is a composite work base their views on alleged incongruities existing among the various sections. The prologue (chs 1–2) and the epilogue (42:7-17), for example, are seen as separate from the body of the book because they seem to present Job as a man of perfect moral character. The dialogues, however, picture a somewhat more human Job whose utterances about God are at times brash and shocking.<\/p>\n<p>It is true that Job is depicted as a man of perfect moral character in the prologue. But it should be noted that while he refuses his wife’s suggestion to curse God, an account recorded in the prologue (2:9-10), he does not curse God in the dialogues either. The very point of the book seems to be that even one of the highest moral character must struggle with the ways of God in this world. Only after the series of misfortunes recorded in chapters 1 and 2, and the period of inner struggle that no doubt transpired during the seven days and seven nights before he began to speak (2:11-13), did Job find those deep inner questions that the book deals with. Job’s high moral character is quite evident in the dialogues, for throughout, even though he cannot comprehend God, he speaks the truth before him.<\/p>\n<p>Other portions alleged to be additions to the book are the speeches of Elihu (32–37), the discourse of God (38–41), and the discourse on wisdom in chapter 28. Some scholars think the author of the final version borrowed these existing works to provide a literary structure for his own work.<\/p>\n<p>The main structure of the book, consisting of prologue, dialogues, and an epilogue, need not necessarily be regarded as the result of a complex process of editing. The Code of Hammurabi, for example, has a similar structure, as does an ancient Egyptian work called <em>A Dispute over Suicide.<\/em><\/p>\n<p>With regard to the problem of authorship, it seems best to acknowledge that the author is anonymous. His theology is certainly Yahwistic; thus, he was probably a Hebrew. His literary skills were remarkable, for he has produced one of the finest works known through the ages.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since the authorship of the book is in question, so is the date of the book. Most modern scholars place the book in the postexilic period, around the fifth century <span>BC<\/span>. However, some place it toward the end of the exile. Others put it in the Solomonic era, while still others place it in the period of the patriarchs.<\/p>\n<p>The internal evidence points to a very early setting for the book. There are no Levitical institutions cited. Job sacrifices for his family as in the period before the priesthood (1:5). The wealth of Job, given in terms of livestock, seems to reflect the patriarchal milieu (v 3).<\/p>\n<p>The language of the book may also point to an early date. Certain linguistic elements indicate more archaic forms of Hebrew, as preserved in the epic material from Ugarit. It may be that Job himself lived in the second millennium <span>BC<\/span>. If the book—or part of it—was written then, it may represent the first written material to find its way into the biblical canon. The book may have come into its final form in the Solomonic era, when so much of the Hebrew Wisdom Literature was produced.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Job belongs to the body of OT materials known as the Wisdom Literature. This literature deals with the basic issues of human life. The Israelites were not the only ancient people to produce Wisdom Literature. This type of material came out of pagan cultures as well, and often represents efforts to explain the course of human events within the structure of pagan religion.<\/p>\n<p>Several ancient works similar to the OT book of Job are known from ancient cultures. A Sumerian book exists that does not compare with the biblical book, either in literary scope or depth of feeling. It depicts the plight of a young man whose sorrow was turned to joy as a result of extended pleading to his personal deity. According to Sumerian thought, the gods were responsible for evil as well as good. Only placation of some kind could prevent the evil they might do. There is no attempt to philosophize or expound the problem of the presence of evil in the world.<\/p>\n<p>A Babylonian book, commonly titled <em>I Will Praise the Lord of Wisdom,<\/em> is philosophically similar to the Sumerian <em>Job.<\/em> In the work the writer describes his suffering in vivid terminology. No one can help him. He wonders whether the ritual obligations of his pagan religion really are pleasing to a god. An emissary of the god Marduk appears to him in a dream and relieves his suffering. The work ends with a section of praise to Marduk in which occurs the affirmation that the offerings he gave the gods served to gladden the hearts of the gods.<\/p>\n<p>Another work, “A Dialogue about Human Misery,” is also similar to the biblical book of Job. It struggles with the fact that worship of the deities seems to make no difference in the quality of one’s life. A figure in this work reminds the sufferer that the ways of the gods are difficult to understand, and man is naturally perverse. The sufferer appeals to the gods, but the dialogue ends at that point with no resolution to the problem.<\/p>\n<p>These literary works are not comparable to the OT book of Job theologically or philosophically. They offer only a fatalistic outlook on life and understand life to be governed by the capricious will of the gods. However, these documents, which date variously between the second and first millennia <span>BC<\/span>, may provide us with the literary ground from which the book of Job sprang. That is, the book of Job may present the inspired answer to the deep questions that were being considered at this time in history. Thus, this type of literature may argue for an early date for the book of Job.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The question of the central purpose of the book of Job has been a serious one in biblical scholarship for ages. It is difficult to assert that the purpose of the book is to present the solution to the problem of evil, for at the very point where an answer is expected, God asks questions instead of giving answers.<\/p>\n<p>Some have suggested that the central purpose is to answer the question “Why do the righteous suffer?” It is true that the book has much to do with this question, but it too presents various problems. When one comes to the end of the book, he or she has only the words of the comforters and the statements of Elihu relating to that question—not a great deal at all. Then one may wonder why we were given the long dialogues with their record of Job’s internal struggles. When God speaks from the whirlwind, we find no concern to explain why the righteous suffer. Job is simply led to accept his place in the universe.<\/p>\n<p>It seems best to adopt another approach to the book. In attempting to find the central theme of any literary work, one should look to the prologue and the epilogue. In the prologue one can see what the author intends to do, and in the epilogue the reader will find the author’s understanding of what the author actually has done.<\/p>\n<p>In the prologue of Job, the author deftly establishes an atmosphere of suspense. We are told of Job’s perfect moral character. Then Satan taunts, “Take away everything he has, and he will surely curse you to your face!” (1:11, <span>nlt<\/span>). We wonder whether Job will curse God and thus deny his faith, but then we hear his great affirmation of trust: “The <span>Lord<\/span> gave me everything I had, and the <span>Lord<\/span> has taken it away. Praise the name of the <span>Lord<\/span>!” (v 21).<\/p>\n<p>The writer then sets up another suspenseful situation when Satan proposes to afflict Job. To this trial is added the discouraging words of Job’s wife: “Curse God and die.” Again we wonder whether this trial will destroy Job’s faith. The suspense is broken when we read that “in all this, Job said nothing wrong” (2:10).<\/p>\n<p>The writer then introduces Job’s friends into the narrative. We are told that they remained silent for seven days. We wonder what is going on in Job’s mind. Is he still the man of staunch faith, or is his trust being eroded as the disease eats at his flesh? When Job speaks and curses the day of his birth, the suspense becomes intense. The writer has raised a question in our minds: Will Job’s faith remain secure?<\/p>\n<p>At times we think it will. Job makes several great affirmations of faith. He states that God will vindicate him. One of the greatest affirmations of the book occurs in 19:25-27 (<span>nlt<\/span>): “But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!” At other times Job expresses deep doubts about God’s orderly control of the universe. The suspense continues. Throughout the dialogues we trace the pattern of Job’s struggle. It is an emotional struggle in which Job speaks from the depths of despair and the heights of triumphant faith.<\/p>\n<p>In the epilogue the suspense is resolved. Job’s trials have not destroyed or even eroded his faith. He emerges triumphant, with a humble faith. He can finally say to God, “I know that you can do anything, and no one can stop you. You ask, ‘Who is this that questions my wisdom with such ignorance?’ It is I. And I was talking about things I did not understand, things far too wonderful for me” (42:2-3, <span>nlt<\/span>).<\/p>\n<p>The purpose of the writer is clear. At the outset he has raised the question “Will Job’s faith endure in spite of trial?” The dialogues have heightened the suspense, and the epilogue resolves it. Job has remained faithful to God in the midst of his suffering. We learn that Job’s faith is genuine.<\/p>\n<p>The book of Job, therefore, is a treatise on faith and the role that suffering plays in faith. The book of Job teaches that the truly righteous person will remain faithful to God in spite of the seeming delay of God’s justice. He may not be able to comprehend all that God does in history, but his faith in God’s good plan and wise providence will remain secure. This aspect of faith is one facet of the total spectrum of faith in the Bible. It does not allow for works but is totally dependent on God.<\/p>\n<p>The same relationship between faith and suffering may be found in the NT as well. In James 1:12 trials and faithfulness are woven together in the word “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him” (<span>rsv<\/span>; see also 1 Pt 1:3-7). According to these passages, trials provide the test of faith and thus reveal whether one’s faith is true or false. Faith that is not true will not stand the test of suffering (Mt 13:20-21). The book of Job connects faith and trials; it portrays the nature of a genuine faith, a faith unbroken by suffering.<\/p>\n<p>There are other principles in this rich book. It teaches that sin brings punishment. There is truth in the words of the comforters that is corroborated by Scripture. Yet this is but a small part of the role of suffering in life. The book also teaches that suffering has a didactic function, for it is chastening from the Almighty. In the section in which God speaks from the whirlwind, we learn that suffering is part of the structure of things and that we must submit to the wisdom of the Creator. In this section God reveals himself personally. Job could say, “I had heard about you before, but now I have seen you with my own eyes” (42:5, <span>nlt<\/span>). When we experience trials, we need a God who is near much more than a philosophical treatise on the problem of evil. Another emphasis is the role of suffering in producing true righteousness. While Job was depicted as a righteous man at the beginning of the book, his righteousness lacked what suffering could give it. At the end of the book, Job is a more humble man, one who sees his role in the universe and who has submitted to the wisdom of God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Prologue (1:1–2:13)<\/h5>\n<p>This section of the book describes the events that led to the suffering of Job. He is pictured at the outset as a man of wealth with a family for whom he cared deeply.<\/p>\n<p>In a dramatic scene set in heaven, Satan appears and is asked by the Lord, “Have you noticed my servant Job? He is the finest man in all the earth—a man of complete integrity. He fears God and will have nothing to do with evil” (1:8, <span>nlt<\/span>). Satan’s reply is “But take away everything he has, and he will surely curse you to your face!” (v 11). There follows the first of Job’s great calamities, the loss of his family and his possessions.<\/p>\n<p>Another encounter between the Lord and Satan leads to the physical suffering of Job. It is this loathsome disease that provides the context for the dialogues that follow. In all of this the writer is careful to tell us that Job did not sin. He has resisted his wife’s plea to curse God. He has resisted the temptation to forsake God because of the loss of his children. But suddenly the placid picture ends with dialogues as we listen to Job’s complaints. We wonder, has Job given up his faith in God?<\/p>\n<p>Three of Job’s friends have come to comfort him. They sit silent in his presence for seven days, reluctant to speak. After the period of silence they begin their dialogues with Job.<\/p>\n<h5>The Dialogues (3:1–31:40)<\/h5>\n<h6>The First Cycle (3:1–14:22)<\/h6>\n<p>Job’s complaint, recorded in chapter 3, questions the wisdom of God in allowing him to be born. He wonders why life was given to one whose lot in life is to suffer.<\/p>\n<p>Eliphaz is the first of Job’s friends to speak. A polite man on the surface, he is heartless underneath. His answer is that Job must have sinned—why else would he be suffering so (4:7-11)? Eliphaz clearly believes that Job’s questioning represents a negative attitude toward God. He appeals to Job to trust in the Lord (4:8) and give up his vexation toward God, since his anger will lead only to ruin (5:2). He sees a positive element in suffering, for he affirms that it is chastening from the Almighty (v 17).<\/p>\n<p>Job responds by pointing out that his vexation is warranted in view of the terrible suffering he is enduring (6:1-7). He also complains that Eliphaz is in the wrong in not showing him kindness, likening him to a wadi in the desert that offers no water in the hot, dry season (vv 14-23).<\/p>\n<p>The next comforter, Bildad, is even more heartless than Eliphaz. He, too, repeats the accusation that Job has sinned. His pitiless attitude is evident in his reference to Job’s children, blaming their deaths on probable sin in their lives (8:4).<\/p>\n<p>Bildad, like Eliphaz, appeals to Job to turn to God (8:5), assuring him that God will surely respond (v 6). He pictures Job’s misfortunes as the result of turning from God (vv 11-19) but assures him that God will not reject a blameless man (v 20).<\/p>\n<p>Job’s response to Bildad begins with a poignant question: “How can a person be declared innocent in the eyes of God?” (9:2, <span>nlt<\/span>). This question is followed by an eloquent statement in which Job pictures the magnitude of God’s power as seen in the universe (vv 3-12). Job stands before the mighty God completely helpless to withstand his power. He protests that he cannot contend with such a God, nor protest his innocence before him, for he is too powerful to oppose.<\/p>\n<p>Job also complains that he cannot gain a fair hearing from God because God believes him guilty. The fact that God has punished him with his affliction proves that he does not regard him as innocent (9:14-24). Job continues his response and again questions God’s wisdom in bringing him into existence (10:18-22).<\/p>\n<p>The next to speak is Zophar. He also accuses Job of sin (11:4-6). In an insulting statement he says that God “knows those who are false, and he takes note of all their sins. An empty-headed person won’t become wise any more than a wild donkey can bear human offspring” (vv 11-12, <span>nlt<\/span>).<\/p>\n<p>Job’s anger is kindled by Zophar’s insulting accusations (12:2-3), and he calls on God to withdraw his hand from him and demands that God speak (13:20-28).<\/p>\n<h6>The Second Cycle (15:1–21:34)<\/h6>\n<p>The second cycle of discourses continues in the same pattern as the first. Eliphaz, Bildad, and Zophar continue their accusations, attributing Job’s misfortune to sin in his life. But as the narrative continues, the speakers begin to become more involved in their own assertions, and they no longer answer each other’s arguments as directly as they did in the first series of dialogues.<\/p>\n<h6>The Third Cycle (22:1–31:40)<\/h6>\n<p>In the third series of dialogues only Eliphaz and Bildad speak. The accusations of sin in Job become even more pointed and cruel. Eliphaz says, “It [your suffering] is because of your wickedness! Your guilt has no limit!” (22:5, <span>nlt<\/span>). This third dialogue is unusual in that Job speaks more than he does in the others. While Bildad’s argument extends for only six verses, Job’s reply goes on for six chapters (chs 26–31).<\/p>\n<p>Chapter 31 is an important one. In it Job protests his innocence. It is a chapter in which Job’s sincerity cannot be doubted. He affirms that he has been morally pure (vv 1-4), he has not been deceitful (vv 5-8), he has not been guilty of adultery (vv 9-12), he has concern for others (vv 13-23), he has not trusted in wealth (vv 24-28). He concludes with a general affirmation of his innocence (vv 29-40).<\/p>\n<p>A pattern begins to develop. Job gradually moves away from his friends in the discussion. They become more insistent on sin as the cause of his misfortunes, and Job more firmly asserts his innocence. The writer of the book deftly weaves the account so that the reader can find little that is unorthodox in the statements of the friends. Yet while we may agree with their words, we cannot approve their attitudes. It is true that sin brings punishment, but the friends emphasize only that. The next friend, Elihu, will point out another function of suffering.<\/p>\n<p>We hear the ring of truth in Job’s protestations of innocence. But if we believe Job and also believe the comforters, we have the same dilemma as Job. We do not know where the truth lies. We do not know why Job is suffering.<\/p>\n<h5>The Speech of Elihu (32:1–37:24)<\/h5>\n<p>Elihu is a young man who listens to Job and to his fellow comforters with growing impatience (32:3). He is overly sensitive about his youth (vv 6-22), but when he speaks, he reveals an understanding of suffering that is more mature than that of his companions.<\/p>\n<p>Elihu emphasizes the fact that God speaks in many ways and that suffering is chastening (33:19), which reveals the goodness of God (vv 29-33). While this thought was found in Eliphaz’s first speech (5:17), it is given greater prominence by Elihu, who emphasizes a dimension of suffering that reveals the love of God. But still one feels that the whole answer has not been given. Another dimension follows in the words of God.<\/p>\n<h5>The Voice from the Whirlwind and Job’s Response (38:1–42:6)<\/h5>\n<p>God speaks in this section. He poses one question after another to Job, all having to do with some aspect of the Creation. God asks, “Where were you when I laid the foundations of the earth?” Then, in a note of sarcasm, he adds, “Tell me, if you know so much” (38:4, <span>nlt<\/span>).<\/p>\n<p>God refers to the seas and asks Job who made the ocean basins (38:8-11). He pictures the rising dawn and asks Job, “Have you ever commanded the morning to appear and caused the dawn to rise in the east?” (v 12, <span>nlt<\/span>). Further questions relate to light (vv 19-21), snow (vv 22-24), rain (vv 25-30), the constellations (vv 31-33), storms (vv 34-38), and animals (38:39–39:30). Job is made to realize the vastness of God’s power as revealed in the Creation. Job must have felt rather small and insignificant as he contemplated God’s might.<\/p>\n<p>But the questions are meant to accomplish more than to make Job feel small. They are meant to make him feel ashamed of his presumption as well. The sarcasm in this section is particularly biting, and one can imagine Job sinking deeper into the ash heap with each question. In the section dealing with light (38:19-21, <span>nlt<\/span>), the questions “Where does the light come from, and where does the darkness go? Can you take it to its home? Do you know how to get there?” are followed by “But of course you know all this! For you were born before it was all created, and you are so very experienced!” And in the section dealing with the constellations God asks Job, “Can you hold back the movements of the stars? Are you able to restrain the Pleiades or Orion?” (v 31).<\/p>\n<p>Job has been somewhat brash in his statements to God in the dialogues. He has demanded that God speak to him (13:22), and has accused God of injustice (19:6-7; 24:1; 27:2). Now, as he is reminded of the power of the Almighty, Job begins to recognize his proper place in the universe.<\/p>\n<p>The crucial questions in this long series are those in 40:15–41:34. Here, in an unusual sequence, God draws Job’s attention to behemoth (40:15) and leviathan (41:1). While some scholars see these as mythical figures, it is most probable that these, like the others cited throughout this section, are literary depictions of ordinary animals known for their great size and strength. It is suggested by many scholars that behemoth is the hippopotamus and leviathan the crocodile. The contexts in which these animals are described seem to support this. These references to two powerful animals end the section in which the voice of God speaks from the whirlwind. It is a section filled with suspense. At the end of it, the reader finds that Job has learned his lesson (42:1-3).<\/p>\n<p>There is an important reason for these questions that came to Job with such insistent force. Job has been led to see that he does not control the universe—God does. Job is forced to face the power of God and learn that he is only part of this vast structure that reflects God’s almighty power. By demanding that God speak to him, Job was attempting to control God. By implying that God was unjust, he was making a judgment on God, thus making himself equal, if not superior, to God. God demands that Job face the power displayed in the universe and repeat his petulant words. Job wanted a God he could control; God demands submission. Job wanted a world run his way; God created a world to be run his way. Job had manufactured an illusory God, one who should obey his own whims. By recognizing God’s sovereign control in this world, he is led to see that suffering has a purpose. Job may not recognize that purpose, but it is part of the creation of the Almighty. It is no wonder that Job begins to enter into a settled peace and acknowledge God’s sovereignty (42:5-6).<\/p>\n<p>This section of questions is followed by a poignant response from Job. He confesses God’s might (42:2). He admits that he did not fully understand things too wonderful for him (v 3), and he repents in dust and ashes (v 6).<\/p>\n<h5>The Epilogue (42:7-17)<\/h5>\n<p>The final part of the book begins with a denunciation of Job’s comforters. They are condemned because they did not speak that which was right (42:7). This seemed most unusual, since their words have seemed quite orthodox. Yet, in the final analysis, they did not say what was right because their answer to the problem of suffering was only a partial answer, and because it was partial, it was dangerous. It caricatured God as an austere being who used suffering only to punish sin. It did not allow room for the loving hand of God in suffering, as did Elihu’s answer to the problem.<\/p>\n<p>While Job said some things about God that were harsh, he was not berated. In fact, the text says that Job spoke of God that which was right (42:8). This evidently refers to Job’s concluding words in 42:1-6, where, purified by suffering, he humbly yielded himself to God’s sovereign will.<\/p>\n<p><em>See also<\/em> Job (Person) #2; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>JOB, Book of<\/h3>\n<p>Old Testament book belonging to the scriptural category called the Writings.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works.<\/p>\n<p>Some scholars who think the book is a composite work base their views on alleged incongruities existing among the various sections. The prologue (chs 1–2) and the epilogue (42:7-17), for example, are seen as separate from the body of the book because they seem to present Job as a man of perfect moral character. The dialogues, however, picture a somewhat more human Job whose utterances about God are at times brash and shocking.<\/p>\n<p>It is true that Job is depicted as a man of perfect moral character in the prologue. But it should be noted that while he refuses his wife’s suggestion to curse God, an account recorded in the prologue (2:9-10), he does not curse God in the dialogues either. The very point of the book seems to be that even one of the highest moral character must struggle with the ways of God in this world. Only after the series of misfortunes recorded in chapters 1 and 2, and the period of inner struggle that no doubt transpired during the seven days and seven nights before he began to speak (2:11-13), did Job find those deep inner questions that the book deals with. Job’s high moral character is quite evident in the dialogues, for throughout, even though he cannot comprehend God, he speaks the truth before him.<\/p>\n<p>Other portions alleged to be additions to the book are the speeches of Elihu (32–37), the discourse of God (38–41), and the discourse on wisdom in chapter 28. Some scholars think the author of the final version borrowed these existing works to provide a literary structure for his own work.<\/p>\n<p>The main structure of the book, consisting of prologue, dialogues, and an epilogue, need not necessarily be regarded as the result of a complex process of editing. The Code of Hammurabi, for example, has a similar structure, as does an ancient Egyptian work called <em>A Dispute over Suicide.<\/em><\/p>\n<p>With regard to the problem of authorship, it seems best to acknowledge that the author is anonymous. His theology is certainly Yahwistic; thus, he was probably a Hebrew. His literary skills were remarkable, for he has produced one of the finest works known through the ages.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since the authorship of the book is in question, so is the date of the book. Most modern scholars place the book in the postexilic period, around the fifth century <span>BC<\/span>. However, some place it toward the end of the exile. Others put it in the Solomonic era, while still others place it in the period of the patriarchs.<\/p>\n<p>The internal evidence points to a very early setting for the book. There are no Levitical institutions cited. Job sacrifices for his family as in the period before the priesthood (1:5). The wealth of Job, given in terms of livestock, seems to reflect the patriarchal milieu (v 3).<\/p>\n<p>The language of the book may also point to an early date. Certain linguistic elements indicate more archaic forms of Hebrew, as preserved in the epic material from Ugarit. It may be that Job himself lived in the second millennium <span>BC<\/span>. If the book—or part of it—was written then, it may represent the first written material to find its way into the biblical canon. The book may have come into its final form in the Solomonic era, when so much of the Hebrew Wisdom Literature was produced.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Job belongs to the body of OT materials known as the Wisdom Literature. This literature deals with the basic issues of human life. The Israelites were not the only ancient people to produce Wisdom Literature. This type of material came out of pagan cultures as well, and often represents efforts to explain the course of human events within the structure of pagan religion.<\/p>\n<p>Several ancient works similar to the OT book of Job are known from ancient cultures. A Sumerian book exists that does not compare with the biblical book, either in literary scope or depth of feeling. It depicts the plight of a young man whose sorrow was turned to joy as a result of extended pleading to his personal deity. According to Sumerian thought, the gods were responsible for evil as well as good. Only placation of some kind could prevent the evil they might do. There is no attempt to philosophize or expound the problem of the presence of evil in the world.<\/p>\n<p>A Babylonian book, commonly titled <em>I Will Praise the Lord of Wisdom,<\/em> is philosophically similar to the Sumerian <em>Job.<\/em> In the work the writer describes his suffering in vivid terminology. No one can help him. He wonders whether the ritual obligations of his pagan religion really are pleasing to a god. An emissary of the god Marduk appears to him in a dream and relieves his suffering. The work ends with a section of praise to Marduk in which occurs the affirmation that the offerings he gave the gods served to gladden the hearts of the gods.<\/p>\n<p>Another work, “A Dialogue about Human Misery,” is also similar to the biblical book of Job. It struggles with the fact that worship of the deities seems to make no difference in the quality of one’s life. A figure in this work reminds the sufferer that the ways of the gods are difficult to understand, and man is naturally perverse. The sufferer appeals to the gods, but the dialogue ends at that point with no resolution to the problem.<\/p>\n<p>These literary works are not comparable to the OT book of Job theologically or philosophically. They offer only a fatalistic outlook on life and understand life to be governed by the capricious will of the gods. However, these documents, which date variously between the second and first millennia <span>BC<\/span>, may provide us with the literary ground from which the book of Job sprang. That is, the book of Job may present the inspired answer to the deep questions that were being considered at this time in history. Thus, this type of literature may argue for an early date for the book of Job.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The question of the central purpose of the book of Job has been a serious one in biblical scholarship for ages. It is difficult to assert that the purpose of the book is to present the solution to the problem of evil, for at the very point where an answer is expected, God asks questions instead of giving answers.<\/p>\n<p>Some have suggested that the central purpose is to answer the question “Why do the righteous suffer?” It is true that the book has much to do with this question, but it too presents various problems. When one comes to the end of the book, he or she has only the words of the comforters and the statements of Elihu relating to that question—not a great deal at all. Then one may wonder why we were given the long dialogues with their record of Job’s internal struggles. When God speaks from the whirlwind, we find no concern to explain why the righteous suffer. Job is simply led to accept his place in the universe.<\/p>\n<p>It seems best to adopt another approach to the book. In attempting to find the central theme of any literary work, one should look to the prologue and the epilogue. In the prologue one can see what the author intends to do, and in the epilogue the reader will find the author’s understanding of what the author actually has done.<\/p>\n<p>In the prologue of Job, the author deftly establishes an atmosphere of suspense. We are told of Job’s perfect moral character. Then Satan taunts, “Take away everything he has, and he will surely curse you to your face!” (1:11, <span>nlt<\/span>). We wonder whether Job will curse God and thus deny his faith, but then we hear his great affirmation of trust: “The <span>Lord<\/span> gave me everything I had, and the <span>Lord<\/span> has taken it away. Praise the name of the <span>Lord<\/span>!” (v 21).<\/p>\n<p>The writer then sets up another suspenseful situation when Satan proposes to afflict Job. To this trial is added the discouraging words of Job’s wife: “Curse God and die.” Again we wonder whether this trial will destroy Job’s faith. The suspense is broken when we read that “in all this, Job said nothing wrong” (2:10).<\/p>\n<p>The writer then introduces Job’s friends into the narrative. We are told that they remained silent for seven days. We wonder what is going on in Job’s mind. Is he still the man of staunch faith, or is his trust being eroded as the disease eats at his flesh? When Job speaks and curses the day of his birth, the suspense becomes intense. The writer has raised a question in our minds: Will Job’s faith remain secure?<\/p>\n<p>At times we think it will. Job makes several great affirmations of faith. He states that God will vindicate him. One of the greatest affirmations of the book occurs in 19:25-27 (<span>nlt<\/span>): “But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!” At other times Job expresses deep doubts about God’s orderly control of the universe. The suspense continues. Throughout the dialogues we trace the pattern of Job’s struggle. It is an emotional struggle in which Job speaks from the depths of despair and the heights of triumphant faith.<\/p>\n<p>In the epilogue the suspense is resolved. Job’s trials have not destroyed or even eroded his faith. He emerges triumphant, with a humble faith. He can finally say to God, “I know that you can do anything, and no one can stop you. You ask, ‘Who is this that questions my wisdom with such ignorance?’ It is I. And I was talking about things I did not understand, things far too wonderful for me” (42:2-3, <span>nlt<\/span>).<\/p>\n<p>The purpose of the writer is clear. At the outset he has raised the question “Will Job’s faith endure in spite of trial?” The dialogues have heightened the suspense, and the epilogue resolves it. Job has remained faithful to God in the midst of his suffering. We learn that Job’s faith is genuine.<\/p>\n<p>The book of Job, therefore, is a treatise on faith and the role that suffering plays in faith. The book of Job teaches that the truly righteous person will remain faithful to God in spite of the seeming delay of God’s justice. He may not be able to comprehend all that God does in history, but his faith in God’s good plan and wise providence will remain secure. This aspect of faith is one facet of the total spectrum of faith in the Bible. It does not allow for works but is totally dependent on God.<\/p>\n<p>The same relationship between faith and suffering may be found in the NT as well. In James 1:12 trials and faithfulness are woven together in the word “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him” (<span>rsv<\/span>; see also 1 Pt 1:3-7). According to these passages, trials provide the test of faith and thus reveal whether one’s faith is true or false. Faith that is not true will not stand the test of suffering (Mt 13:20-21). The book of Job connects faith and trials; it portrays the nature of a genuine faith, a faith unbroken by suffering.<\/p>\n<p>There are other principles in this rich book. It teaches that sin brings punishment. There is truth in the words of the comforters that is corroborated by Scripture. Yet this is but a small part of the role of suffering in life. The book also teaches that suffering has a didactic function, for it is chastening from the Almighty. In the section in which God speaks from the whirlwind, we learn that suffering is part of the structure of things and that we must submit to the wisdom of the Creator. In this section God reveals himself personally. Job could say, “I had heard about you before, but now I have seen you with my own eyes” (42:5, <span>nlt<\/span>). When we experience trials, we need a God who is near much more than a philosophical treatise on the problem of evil. Another emphasis is the role of suffering in producing true righteousness. While Job was depicted as a righteous man at the beginning of the book, his righteousness lacked what suffering could give it. At the end of the book, Job is a more humble man, one who sees his role in the universe and who has submitted to the wisdom of God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Prologue (1:1–2:13)<\/h5>\n<p>This section of the book describes the events that led to the suffering of Job. He is pictured at the outset as a man of wealth with a family for whom he cared deeply.<\/p>\n<p>In a dramatic scene set in heaven, Satan appears and is asked by the Lord, “Have you noticed my servant Job? He is the finest man in all the earth—a man of complete integrity. He fears God and will have nothing to do with evil” (1:8, <span>nlt<\/span>). Satan’s reply is “But take away everything he has, and he will surely curse you to your face!” (v 11). There follows the first of Job’s great calamities, the loss of his family and his possessions.<\/p>\n<p>Another encounter between the Lord and Satan leads to the physical suffering of Job. It is this loathsome disease that provides the context for the dialogues that follow. In all of this the writer is careful to tell us that Job did not sin. He has resisted his wife’s plea to curse God. He has resisted the temptation to forsake God because of the loss of his children. But suddenly the placid picture ends with dialogues as we listen to Job’s complaints. We wonder, has Job given up his faith in God?<\/p>\n<p>Three of Job’s friends have come to comfort him. They sit silent in his presence for seven days, reluctant to speak. After the period of silence they begin their dialogues with Job.<\/p>\n<h5>The Dialogues (3:1–31:40)<\/h5>\n<h6>The First Cycle (3:1–14:22)<\/h6>\n<p>Job’s complaint, recorded in chapter 3, questions the wisdom of God in allowing him to be born. He wonders why life was given to one whose lot in life is to suffer.<\/p>\n<p>Eliphaz is the first of Job’s friends to speak. A polite man on the surface, he is heartless underneath. His answer is that Job must have sinned—why else would he be suffering so (4:7-11)? Eliphaz clearly believes that Job’s questioning represents a negative attitude toward God. He appeals to Job to trust in the Lord (4:8) and give up his vexation toward God, since his anger will lead only to ruin (5:2). He sees a positive element in suffering, for he affirms that it is chastening from the Almighty (v 17).<\/p>\n<p>Job responds by pointing out that his vexation is warranted in view of the terrible suffering he is enduring (6:1-7). He also complains that Eliphaz is in the wrong in not showing him kindness, likening him to a wadi in the desert that offers no water in the hot, dry season (vv 14-23).<\/p>\n<p>The next comforter, Bildad, is even more heartless than Eliphaz. He, too, repeats the accusation that Job has sinned. His pitiless attitude is evident in his reference to Job’s children, blaming their deaths on probable sin in their lives (8:4).<\/p>\n<p>Bildad, like Eliphaz, appeals to Job to turn to God (8:5), assuring him that God will surely respond (v 6). He pictures Job’s misfortunes as the result of turning from God (vv 11-19) but assures him that God will not reject a blameless man (v 20).<\/p>\n<p>Job’s response to Bildad begins with a poignant question: “How can a person be declared innocent in the eyes of God?” (9:2, <span>nlt<\/span>). This question is followed by an eloquent statement in which Job pictures the magnitude of God’s power as seen in the universe (vv 3-12). Job stands before the mighty God completely helpless to withstand his power. He protests that he cannot contend with such a God, nor protest his innocence before him, for he is too powerful to oppose.<\/p>\n<p>Job also complains that he cannot gain a fair hearing from God because God believes him guilty. The fact that God has punished him with his affliction proves that he does not regard him as innocent (9:14-24). Job continues his response and again questions God’s wisdom in bringing him into existence (10:18-22).<\/p>\n<p>The next to speak is Zophar. He also accuses Job of sin (11:4-6). In an insulting statement he says that God “knows those who are false, and he takes note of all their sins. An empty-headed person won’t become wise any more than a wild donkey can bear human offspring” (vv 11-12, <span>nlt<\/span>).<\/p>\n<p>Job’s anger is kindled by Zophar’s insulting accusations (12:2-3), and he calls on God to withdraw his hand from him and demands that God speak (13:20-28).<\/p>\n<h6>The Second Cycle (15:1–21:34)<\/h6>\n<p>The second cycle of discourses continues in the same pattern as the first. Eliphaz, Bildad, and Zophar continue their accusations, attributing Job’s misfortune to sin in his life. But as the narrative continues, the speakers begin to become more involved in their own assertions, and they no longer answer each other’s arguments as directly as they did in the first series of dialogues.<\/p>\n<h6>The Third Cycle (22:1–31:40)<\/h6>\n<p>In the third series of dialogues only Eliphaz and Bildad speak. The accusations of sin in Job become even more pointed and cruel. Eliphaz says, “It [your suffering] is because of your wickedness! Your guilt has no limit!” (22:5, <span>nlt<\/span>). This third dialogue is unusual in that Job speaks more than he does in the others. While Bildad’s argument extends for only six verses, Job’s reply goes on for six chapters (chs 26–31).<\/p>\n<p>Chapter 31 is an important one. In it Job protests his innocence. It is a chapter in which Job’s sincerity cannot be doubted. He affirms that he has been morally pure (vv 1-4), he has not been deceitful (vv 5-8), he has not been guilty of adultery (vv 9-12), he has concern for others (vv 13-23), he has not trusted in wealth (vv 24-28). He concludes with a general affirmation of his innocence (vv 29-40).<\/p>\n<p>A pattern begins to develop. Job gradually moves away from his friends in the discussion. They become more insistent on sin as the cause of his misfortunes, and Job more firmly asserts his innocence. The writer of the book deftly weaves the account so that the reader can find little that is unorthodox in the statements of the friends. Yet while we may agree with their words, we cannot approve their attitudes. It is true that sin brings punishment, but the friends emphasize only that. The next friend, Elihu, will point out another function of suffering.<\/p>\n<p>We hear the ring of truth in Job’s protestations of innocence. But if we believe Job and also believe the comforters, we have the same dilemma as Job. We do not know where the truth lies. We do not know why Job is suffering.<\/p>\n<h5>The Speech of Elihu (32:1–37:24)<\/h5>\n<p>Elihu is a young man who listens to Job and to his fellow comforters with growing impatience (32:3). He is overly sensitive about his youth (vv 6-22), but when he speaks, he reveals an understanding of suffering that is more mature than that of his companions.<\/p>\n<p>Elihu emphasizes the fact that God speaks in many ways and that suffering is chastening (33:19), which reveals the goodness of God (vv 29-33). While this thought was found in Eliphaz’s first speech (5:17), it is given greater prominence by Elihu, who emphasizes a dimension of suffering that reveals the love of God. But still one feels that the whole answer has not been given. Another dimension follows in the words of God.<\/p>\n<h5>The Voice from the Whirlwind and Job’s Response (38:1–42:6)<\/h5>\n<p>God speaks in this section. He poses one question after another to Job, all having to do with some aspect of the Creation. God asks, “Where were you when I laid the foundations of the earth?” Then, in a note of sarcasm, he adds, “Tell me, if you know so much” (38:4, <span>nlt<\/span>).<\/p>\n<p>God refers to the seas and asks Job who made the ocean basins (38:8-11). He pictures the rising dawn and asks Job, “Have you ever commanded the morning to appear and caused the dawn to rise in the east?” (v 12, <span>nlt<\/span>). Further questions relate to light (vv 19-21), snow (vv 22-24), rain (vv 25-30), the constellations (vv 31-33), storms (vv 34-38), and animals (38:39–39:30). Job is made to realize the vastness of God’s power as revealed in the Creation. Job must have felt rather small and insignificant as he contemplated God’s might.<\/p>\n<p>But the questions are meant to accomplish more than to make Job feel small. They are meant to make him feel ashamed of his presumption as well. The sarcasm in this section is particularly biting, and one can imagine Job sinking deeper into the ash heap with each question. In the section dealing with light (38:19-21, <span>nlt<\/span>), the questions “Where does the light come from, and where does the darkness go? Can you take it to its home? Do you know how to get there?” are followed by “But of course you know all this! For you were born before it was all created, and you are so very experienced!” And in the section dealing with the constellations God asks Job, “Can you hold back the movements of the stars? Are you able to restrain the Pleiades or Orion?” (v 31).<\/p>\n<p>Job has been somewhat brash in his statements to God in the dialogues. He has demanded that God speak to him (13:22), and has accused God of injustice (19:6-7; 24:1; 27:2). Now, as he is reminded of the power of the Almighty, Job begins to recognize his proper place in the universe.<\/p>\n<p>The crucial questions in this long series are those in 40:15–41:34. Here, in an unusual sequence, God draws Job’s attention to behemoth (40:15) and leviathan (41:1). While some scholars see these as mythical figures, it is most probable that these, like the others cited throughout this section, are literary depictions of ordinary animals known for their great size and strength. It is suggested by many scholars that behemoth is the hippopotamus and leviathan the crocodile. The contexts in which these animals are described seem to support this. These references to two powerful animals end the section in which the voice of God speaks from the whirlwind. It is a section filled with suspense. At the end of it, the reader finds that Job has learned his lesson (42:1-3).<\/p>\n<p>There is an important reason for these questions that came to Job with such insistent force. Job has been led to see that he does not control the universe—God does. Job is forced to face the power of God and learn that he is only part of this vast structure that reflects God’s almighty power. By demanding that God speak to him, Job was attempting to control God. By implying that God was unjust, he was making a judgment on God, thus making himself equal, if not superior, to God. God demands that Job face the power displayed in the universe and repeat his petulant words. Job wanted a God he could control; God demands submission. Job wanted a world run his way; God created a world to be run his way. Job had manufactured an illusory God, one who should obey his own whims. By recognizing God’s sovereign control in this world, he is led to see that suffering has a purpose. Job may not recognize that purpose, but it is part of the creation of the Almighty. It is no wonder that Job begins to enter into a settled peace and acknowledge God’s sovereignty (42:5-6).<\/p>\n<p>This section of questions is followed by a poignant response from Job. He confesses God’s might (42:2). He admits that he did not fully understand things too wonderful for him (v 3), and he repents in dust and ashes (v 6).<\/p>\n<h5>The Epilogue (42:7-17)<\/h5>\n<p>The final part of the book begins with a denunciation of Job’s comforters. They are condemned because they did not speak that which was right (42:7). This seemed most unusual, since their words have seemed quite orthodox. Yet, in the final analysis, they did not say what was right because their answer to the problem of suffering was only a partial answer, and because it was partial, it was dangerous. It caricatured God as an austere being who used suffering only to punish sin. It did not allow room for the loving hand of God in suffering, as did Elihu’s answer to the problem.<\/p>\n<p>While Job said some things about God that were harsh, he was not berated. In fact, the text says that Job spoke of God that which was right (42:8). This evidently refers to Job’s concluding words in 42:1-6, where, purified by suffering, he humbly yielded himself to God’s sovereign will.<\/p>\n<p><em>See also<\/em> Job (Person) #2; Wisdom; Wisdom Literature.<\/p>","summary_ro":"JOB, Book of Old Testament book belonging to the scriptural category called the Writings. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works. Some scholars who think th...","summary_en":"JOB, Book of Old Testament book belonging to the scriptural category called the Writings. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works. Some scholars who think th...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36923,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teman (Place)","title_en":"Teman (Place)","content_ro":"<h3>TEMAN (P<span>lace<\/span>)<\/h3>\n<p>In the prophetic writings, Teman seems to have been considered the principal city of Edom and is often used as a poetic parallel for the entire land of Edom (Jer 49:7, 20; Am 1:12; Ob 1:9). Since Teman means “south,” it is likely that Teman was located in the far south of Edom; however, its precise location remains unknown. The residents of Teman were evidently well known for their wisdom (Jer 49:7; Ob 1:9). This reputation may well derive from Eliphaz the Temanite, who was one of Job’s counselors (Jb 2:11, 4:1; 15:1; 22:1; 42:7-9).<\/p>","content_en":"<h3>TEMAN (P<span>lace<\/span>)<\/h3>\n<p>In the prophetic writings, Teman seems to have been considered the principal city of Edom and is often used as a poetic parallel for the entire land of Edom (Jer 49:7, 20; Am 1:12; Ob 1:9). Since Teman means “south,” it is likely that Teman was located in the far south of Edom; however, its precise location remains unknown. The residents of Teman were evidently well known for their wisdom (Jer 49:7; Ob 1:9). This reputation may well derive from Eliphaz the Temanite, who was one of Job’s counselors (Jb 2:11, 4:1; 15:1; 22:1; 42:7-9).<\/p>","summary_ro":"TEMAN (Place) In the prophetic writings, Teman seems to have been considered the principal city of Edom and is often used as a poetic parallel for the entire land of Edom (Jer 49:7, 20; Am 1:12; Ob 1:9). Since Teman means “south,” it is likely that Teman was located in the far south of Edom; however, its precise location remains unknown. The residents of Teman were evidently well known for their wisdom (Jer 49:7; Ob 1:9). This reputation may well derive from Eliphaz the Temanite, who was one ...","summary_en":"TEMAN (Place) In the prophetic writings, Teman seems to have been considered the principal city of Edom and is often used as a poetic parallel for the entire land of Edom (Jer 49:7, 20; Am 1:12; Ob 1:9). Since Teman means “south,” it is likely that Teman was located in the far south of Edom; however, its precise location remains unknown. The residents of Teman were evidently well known for their wisdom (Jer 49:7; Ob 1:9). This reputation may well derive from Eliphaz the Temanite, who was one ...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48512,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:1","title_en":"Study Note: Iov 15:1","content_ro":"<p><strong>15:1–21:34<\/strong> In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.<\/p>","content_en":"<p><strong>15:1–21:34<\/strong> In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.<\/p>","summary_ro":"15:1–21:34 In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.","summary_en":"15:1–21:34 In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76138,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:1","title_en":"Study Note: Iov 15:1","content_ro":"<p><strong>15:1–21:34<\/strong> In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.<\/p>","content_en":"<p><strong>15:1–21:34<\/strong> In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.<\/p>","summary_ro":"15:1–21:34 In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.","summary_en":"15:1–21:34 In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103764,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:1","title_en":"Study Note: Iov 15:1","content_ro":"<p><strong>15:1–21:34<\/strong> In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.<\/p>","content_en":"<p><strong>15:1–21:34<\/strong> In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.<\/p>","summary_ro":"15:1–21:34 In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.","summary_en":"15:1–21:34 In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:1","title_en":"Study Note: Iov 15:1","content_ro":"<p><strong>15:1–21:34<\/strong> In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.<\/p>","content_en":"<p><strong>15:1–21:34<\/strong> In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.<\/p>","summary_ro":"15:1–21:34 In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.","summary_en":"15:1–21:34 In this second round of speeches, Job’s friends focus on the fate of the wicked and imply that Job’s condition shows he has sinned.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":48513,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:2","title_en":"Study Note: Iov 15:2","content_ro":"<p><strong>15:2-3<\/strong> <em>You are nothing but a windbag<\/em> (literally <em>You fill your belly with the east wind<\/em>): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.<\/p>","content_en":"<p><strong>15:2-3<\/strong> <em>You are nothing but a windbag<\/em> (literally <em>You fill your belly with the east wind<\/em>): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.<\/p>","summary_ro":"15:2-3 You are nothing but a windbag (literally You fill your belly with the east wind): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.","summary_en":"15:2-3 You are nothing but a windbag (literally You fill your belly with the east wind): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76139,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:2","title_en":"Study Note: Iov 15:2","content_ro":"<p><strong>15:2-3<\/strong> <em>You are nothing but a windbag<\/em> (literally <em>You fill your belly with the east wind<\/em>): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.<\/p>","content_en":"<p><strong>15:2-3<\/strong> <em>You are nothing but a windbag<\/em> (literally <em>You fill your belly with the east wind<\/em>): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.<\/p>","summary_ro":"15:2-3 You are nothing but a windbag (literally You fill your belly with the east wind): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.","summary_en":"15:2-3 You are nothing but a windbag (literally You fill your belly with the east wind): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:2","title_en":"Study Note: Iov 15:2","content_ro":"<p><strong>15:2-3<\/strong> <em>You are nothing but a windbag<\/em> (literally <em>You fill your belly with the east wind<\/em>): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.<\/p>","content_en":"<p><strong>15:2-3<\/strong> <em>You are nothing but a windbag<\/em> (literally <em>You fill your belly with the east wind<\/em>): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.<\/p>","summary_ro":"15:2-3 You are nothing but a windbag (literally You fill your belly with the east wind): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.","summary_en":"15:2-3 You are nothing but a windbag (literally You fill your belly with the east wind): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:2","title_en":"Study Note: Iov 15:2","content_ro":"<p><strong>15:2-3<\/strong> <em>You are nothing but a windbag<\/em> (literally <em>You fill your belly with the east wind<\/em>): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.<\/p>","content_en":"<p><strong>15:2-3<\/strong> <em>You are nothing but a windbag<\/em> (literally <em>You fill your belly with the east wind<\/em>): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.<\/p>","summary_ro":"15:2-3 You are nothing but a windbag (literally You fill your belly with the east wind): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.","summary_en":"15:2-3 You are nothing but a windbag (literally You fill your belly with the east wind): Since the east wind was hot, it might represent heated (Exod 14:21; Hos 13:15; Jon 4:8) or violent (Job 27:21; Jer 18:17) speech.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":48514,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:6","title_en":"Study Note: Iov 15:6","content_ro":"<p><strong>15:6<\/strong> <em>Your own mouth condemns you:<\/em> Job feared that this would happen (9:20; see Matt 26:65).<\/p>","content_en":"<p><strong>15:6<\/strong> <em>Your own mouth condemns you:<\/em> Job feared that this would happen (9:20; see Matt 26:65).<\/p>","summary_ro":"15:6 Your own mouth condemns you: Job feared that this would happen (9:20; see Matt 26:65).","summary_en":"15:6 Your own mouth condemns you: Job feared that this would happen (9:20; see Matt 26:65).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76140,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:6","title_en":"Study Note: Iov 15:6","content_ro":"<p><strong>15:6<\/strong> <em>Your own mouth condemns you:<\/em> Job feared that this would happen (9:20; see Matt 26:65).<\/p>","content_en":"<p><strong>15:6<\/strong> <em>Your own mouth condemns you:<\/em> Job feared that this would happen (9:20; see Matt 26:65).<\/p>","summary_ro":"15:6 Your own mouth condemns you: Job feared that this would happen (9:20; see Matt 26:65).","summary_en":"15:6 Your own mouth condemns you: Job feared that this would happen (9:20; see Matt 26:65).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:6","title_en":"Study Note: Iov 15:6","content_ro":"<p><strong>15:6<\/strong> <em>Your own mouth condemns you:<\/em> Job feared that this would happen (9:20; see Matt 26:65).<\/p>","content_en":"<p><strong>15:6<\/strong> <em>Your own mouth condemns you:<\/em> Job feared that this would happen (9:20; see Matt 26:65).<\/p>","summary_ro":"15:6 Your own mouth condemns you: Job feared that this would happen (9:20; see Matt 26:65).","summary_en":"15:6 Your own mouth condemns you: Job feared that this would happen (9:20; see Matt 26:65).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:6","title_en":"Study Note: Iov 15:6","content_ro":"<p><strong>15:6<\/strong> <em>Your own mouth condemns you:<\/em> Job feared that this would happen (9:20; see Matt 26:65).<\/p>","content_en":"<p><strong>15:6<\/strong> <em>Your own mouth condemns you:<\/em> Job feared that this would happen (9:20; see Matt 26:65).<\/p>","summary_ro":"15:6 Your own mouth condemns you: Job feared that this would happen (9:20; see Matt 26:65).","summary_en":"15:6 Your own mouth condemns you: Job feared that this would happen (9:20; see Matt 26:65).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":48515,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:7","title_en":"Study Note: Iov 15:7","content_ro":"<p><strong>15:7-8<\/strong> When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).<\/p>","content_en":"<p><strong>15:7-8<\/strong> When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).<\/p>","summary_ro":"15:7-8 When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).","summary_en":"15:7-8 When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76141,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:7","title_en":"Study Note: Iov 15:7","content_ro":"<p><strong>15:7-8<\/strong> When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).<\/p>","content_en":"<p><strong>15:7-8<\/strong> When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).<\/p>","summary_ro":"15:7-8 When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).","summary_en":"15:7-8 When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:7","title_en":"Study Note: Iov 15:7","content_ro":"<p><strong>15:7-8<\/strong> When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).<\/p>","content_en":"<p><strong>15:7-8<\/strong> When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).<\/p>","summary_ro":"15:7-8 When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).","summary_en":"15:7-8 When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:7","title_en":"Study Note: Iov 15:7","content_ro":"<p><strong>15:7-8<\/strong> When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).<\/p>","content_en":"<p><strong>15:7-8<\/strong> When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).<\/p>","summary_ro":"15:7-8 When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).","summary_en":"15:7-8 When the Lord himself later issued a similar challenge, Job found it convicting (38:1-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":48516,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:8","title_en":"Study Note: Iov 15:8","content_ro":"<p><strong>15:8<\/strong> The book’s readers know about <em>God’s secret council<\/em> (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.<\/p>","content_en":"<p><strong>15:8<\/strong> The book’s readers know about <em>God’s secret council<\/em> (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.<\/p>","summary_ro":"15:8 The book’s readers know about God’s secret council (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.","summary_en":"15:8 The book’s readers know about God’s secret council (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76142,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:8","title_en":"Study Note: Iov 15:8","content_ro":"<p><strong>15:8<\/strong> The book’s readers know about <em>God’s secret council<\/em> (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.<\/p>","content_en":"<p><strong>15:8<\/strong> The book’s readers know about <em>God’s secret council<\/em> (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.<\/p>","summary_ro":"15:8 The book’s readers know about God’s secret council (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.","summary_en":"15:8 The book’s readers know about God’s secret council (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:8","title_en":"Study Note: Iov 15:8","content_ro":"<p><strong>15:8<\/strong> The book’s readers know about <em>God’s secret council<\/em> (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.<\/p>","content_en":"<p><strong>15:8<\/strong> The book’s readers know about <em>God’s secret council<\/em> (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.<\/p>","summary_ro":"15:8 The book’s readers know about God’s secret council (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.","summary_en":"15:8 The book’s readers know about God’s secret council (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:8","title_en":"Study Note: Iov 15:8","content_ro":"<p><strong>15:8<\/strong> The book’s readers know about <em>God’s secret council<\/em> (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.<\/p>","content_en":"<p><strong>15:8<\/strong> The book’s readers know about <em>God’s secret council<\/em> (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.<\/p>","summary_ro":"15:8 The book’s readers know about God’s secret council (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.","summary_en":"15:8 The book’s readers know about God’s secret council (1:6-12; 2:1-6; see 1 Kgs 22:19-20; Ps 89:5-7), but Job and his company did not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":48517,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:9","title_en":"Study Note: Iov 15:9","content_ro":"<p><strong>15:9-10<\/strong> <em>Aged, gray-haired men<\/em> claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).<\/p>","content_en":"<p><strong>15:9-10<\/strong> <em>Aged, gray-haired men<\/em> claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).<\/p>","summary_ro":"15:9-10 Aged, gray-haired men claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).","summary_en":"15:9-10 Aged, gray-haired men claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76143,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:9","title_en":"Study Note: Iov 15:9","content_ro":"<p><strong>15:9-10<\/strong> <em>Aged, gray-haired men<\/em> claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).<\/p>","content_en":"<p><strong>15:9-10<\/strong> <em>Aged, gray-haired men<\/em> claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).<\/p>","summary_ro":"15:9-10 Aged, gray-haired men claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).","summary_en":"15:9-10 Aged, gray-haired men claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:9","title_en":"Study Note: Iov 15:9","content_ro":"<p><strong>15:9-10<\/strong> <em>Aged, gray-haired men<\/em> claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).<\/p>","content_en":"<p><strong>15:9-10<\/strong> <em>Aged, gray-haired men<\/em> claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).<\/p>","summary_ro":"15:9-10 Aged, gray-haired men claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).","summary_en":"15:9-10 Aged, gray-haired men claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:9","title_en":"Study Note: Iov 15:9","content_ro":"<p><strong>15:9-10<\/strong> <em>Aged, gray-haired men<\/em> claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).<\/p>","content_en":"<p><strong>15:9-10<\/strong> <em>Aged, gray-haired men<\/em> claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).<\/p>","summary_ro":"15:9-10 Aged, gray-haired men claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).","summary_en":"15:9-10 Aged, gray-haired men claim a monopoly on wisdom (8:8-10; 12:20; see 12:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":7064,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Color","title_en":"Color","content_ro":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","summary_ro":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","summary_en":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":13623,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gentleness","title_en":"Gentleness","content_ro":"<h3>GENTLENESS<\/h3>\n<p>In the OT an attitude of humility or bending low (2 Sm 22:36, <span>kjv<\/span>; cf. Ps 18:35, <span>kjv<\/span>). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11).<\/p>\n<p>In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous and unassuming attitude (2 Tm 2:25); (2) kindness expressed toward others (1 Thes 2:7; 2 Tm 2:24, <span>kjv<\/span>); and (3) fitting, fair, or seemly (1 Tm 3:3; Ti 3:2; 1 Pt 2:18). Church leaders and other believers are instructed to deal gently with those who stumble (Gal 6:1), oppose the faith (2 Tm 2:25), or are ignorant and wayward (Heb 5:2).<\/p>","content_en":"<h3>GENTLENESS<\/h3>\n<p>In the OT an attitude of humility or bending low (2 Sm 22:36, <span>kjv<\/span>; cf. Ps 18:35, <span>kjv<\/span>). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11).<\/p>\n<p>In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous and unassuming attitude (2 Tm 2:25); (2) kindness expressed toward others (1 Thes 2:7; 2 Tm 2:24, <span>kjv<\/span>); and (3) fitting, fair, or seemly (1 Tm 3:3; Ti 3:2; 1 Pt 2:18). Church leaders and other believers are instructed to deal gently with those who stumble (Gal 6:1), oppose the faith (2 Tm 2:25), or are ignorant and wayward (Heb 5:2).<\/p>","summary_ro":"GENTLENESS In the OT an attitude of humility or bending low (2 Sm 22:36, kjv; cf. Ps 18:35, kjv). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11). In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous ...","summary_en":"GENTLENESS In the OT an attitude of humility or bending low (2 Sm 22:36, kjv; cf. Ps 18:35, kjv). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11). In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":48518,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:12","title_en":"Study Note: Iov 15:12","content_ro":"<p><strong>15:12<\/strong> <em>What has weakened your vision<\/em> (literally <em>Why do your eyes blink<\/em>): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.<\/p>","content_en":"<p><strong>15:12<\/strong> <em>What has weakened your vision<\/em> (literally <em>Why do your eyes blink<\/em>): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.<\/p>","summary_ro":"15:12 What has weakened your vision (literally Why do your eyes blink): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.","summary_en":"15:12 What has weakened your vision (literally Why do your eyes blink): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76144,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:12","title_en":"Study Note: Iov 15:12","content_ro":"<p><strong>15:12<\/strong> <em>What has weakened your vision<\/em> (literally <em>Why do your eyes blink<\/em>): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.<\/p>","content_en":"<p><strong>15:12<\/strong> <em>What has weakened your vision<\/em> (literally <em>Why do your eyes blink<\/em>): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.<\/p>","summary_ro":"15:12 What has weakened your vision (literally Why do your eyes blink): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.","summary_en":"15:12 What has weakened your vision (literally Why do your eyes blink): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:12","title_en":"Study Note: Iov 15:12","content_ro":"<p><strong>15:12<\/strong> <em>What has weakened your vision<\/em> (literally <em>Why do your eyes blink<\/em>): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.<\/p>","content_en":"<p><strong>15:12<\/strong> <em>What has weakened your vision<\/em> (literally <em>Why do your eyes blink<\/em>): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.<\/p>","summary_ro":"15:12 What has weakened your vision (literally Why do your eyes blink): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.","summary_en":"15:12 What has weakened your vision (literally Why do your eyes blink): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:12","title_en":"Study Note: Iov 15:12","content_ro":"<p><strong>15:12<\/strong> <em>What has weakened your vision<\/em> (literally <em>Why do your eyes blink<\/em>): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.<\/p>","content_en":"<p><strong>15:12<\/strong> <em>What has weakened your vision<\/em> (literally <em>Why do your eyes blink<\/em>): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.<\/p>","summary_ro":"15:12 What has weakened your vision (literally Why do your eyes blink): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.","summary_en":"15:12 What has weakened your vision (literally Why do your eyes blink): This sentence might be a metaphor for unbelief, or it could indicate winking like a schemer or blinking in disbelief.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":48519,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:14","title_en":"Study Note: Iov 15:14","content_ro":"<p><strong>15:14<\/strong> <em>Can any mortal be pure?<\/em> Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • <em>anyone born of a woman:<\/em> Both “mortal” and “born of woman” imply weakness.<\/p>","content_en":"<p><strong>15:14<\/strong> <em>Can any mortal be pure?<\/em> Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • <em>anyone born of a woman:<\/em> Both “mortal” and “born of woman” imply weakness.<\/p>","summary_ro":"15:14 Can any mortal be pure? Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • anyone born of a woman: Both “mortal” and “born of woman” imply weakness.","summary_en":"15:14 Can any mortal be pure? Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • anyone born of a woman: Both “mortal” and “born of woman” imply weakness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76145,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:14","title_en":"Study Note: Iov 15:14","content_ro":"<p><strong>15:14<\/strong> <em>Can any mortal be pure?<\/em> Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • <em>anyone born of a woman:<\/em> Both “mortal” and “born of woman” imply weakness.<\/p>","content_en":"<p><strong>15:14<\/strong> <em>Can any mortal be pure?<\/em> Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • <em>anyone born of a woman:<\/em> Both “mortal” and “born of woman” imply weakness.<\/p>","summary_ro":"15:14 Can any mortal be pure? Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • anyone born of a woman: Both “mortal” and “born of woman” imply weakness.","summary_en":"15:14 Can any mortal be pure? Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • anyone born of a woman: Both “mortal” and “born of woman” imply weakness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:14","title_en":"Study Note: Iov 15:14","content_ro":"<p><strong>15:14<\/strong> <em>Can any mortal be pure?<\/em> Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • <em>anyone born of a woman:<\/em> Both “mortal” and “born of woman” imply weakness.<\/p>","content_en":"<p><strong>15:14<\/strong> <em>Can any mortal be pure?<\/em> Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • <em>anyone born of a woman:<\/em> Both “mortal” and “born of woman” imply weakness.<\/p>","summary_ro":"15:14 Can any mortal be pure? Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • anyone born of a woman: Both “mortal” and “born of woman” imply weakness.","summary_en":"15:14 Can any mortal be pure? Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • anyone born of a woman: Both “mortal” and “born of woman” imply weakness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:14","title_en":"Study Note: Iov 15:14","content_ro":"<p><strong>15:14<\/strong> <em>Can any mortal be pure?<\/em> Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • <em>anyone born of a woman:<\/em> Both “mortal” and “born of woman” imply weakness.<\/p>","content_en":"<p><strong>15:14<\/strong> <em>Can any mortal be pure?<\/em> Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • <em>anyone born of a woman:<\/em> Both “mortal” and “born of woman” imply weakness.<\/p>","summary_ro":"15:14 Can any mortal be pure? Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • anyone born of a woman: Both “mortal” and “born of woman” imply weakness.","summary_en":"15:14 Can any mortal be pure? Eliphaz repeated himself (4:17-19) and Job (7:17; 14:4). • anyone born of a woman: Both “mortal” and “born of woman” imply weakness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62515,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90141,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117767,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145393,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":48520,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:15","title_en":"Study Note: Iov 15:15","content_ro":"<p><strong>15:15<\/strong> The <em>heavens<\/em><em>,<\/em> traditionally associated with purity (Exod 24:10), were <em>not absolutely pure;<\/em> they had been defiled, perhaps by rebellious angels (Job 1:6-7).<\/p>","content_en":"<p><strong>15:15<\/strong> The <em>heavens<\/em><em>,<\/em> traditionally associated with purity (Exod 24:10), were <em>not absolutely pure;<\/em> they had been defiled, perhaps by rebellious angels (Job 1:6-7).<\/p>","summary_ro":"15:15 The heavens, traditionally associated with purity (Exod 24:10), were not absolutely pure; they had been defiled, perhaps by rebellious angels (Job 1:6-7).","summary_en":"15:15 The heavens, traditionally associated with purity (Exod 24:10), were not absolutely pure; they had been defiled, perhaps by rebellious angels (Job 1:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76146,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:15","title_en":"Study Note: Iov 15:15","content_ro":"<p><strong>15:15<\/strong> The <em>heavens<\/em><em>,<\/em> traditionally associated with purity (Exod 24:10), were <em>not absolutely pure;<\/em> they had been defiled, perhaps by rebellious angels (Job 1:6-7).<\/p>","content_en":"<p><strong>15:15<\/strong> The <em>heavens<\/em><em>,<\/em> traditionally associated with purity (Exod 24:10), were <em>not absolutely pure;<\/em> they had been defiled, perhaps by rebellious angels (Job 1:6-7).<\/p>","summary_ro":"15:15 The heavens, traditionally associated with purity (Exod 24:10), were not absolutely pure; they had been defiled, perhaps by rebellious angels (Job 1:6-7).","summary_en":"15:15 The heavens, traditionally associated with purity (Exod 24:10), were not absolutely pure; they had been defiled, perhaps by rebellious angels (Job 1:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:15","title_en":"Study Note: Iov 15:15","content_ro":"<p><strong>15:15<\/strong> The <em>heavens<\/em><em>,<\/em> traditionally associated with purity (Exod 24:10), were <em>not absolutely pure;<\/em> they had been defiled, perhaps by rebellious angels (Job 1:6-7).<\/p>","content_en":"<p><strong>15:15<\/strong> The <em>heavens<\/em><em>,<\/em> traditionally associated with purity (Exod 24:10), were <em>not absolutely pure;<\/em> they had been defiled, perhaps by rebellious angels (Job 1:6-7).<\/p>","summary_ro":"15:15 The heavens, traditionally associated with purity (Exod 24:10), were not absolutely pure; they had been defiled, perhaps by rebellious angels (Job 1:6-7).","summary_en":"15:15 The heavens, traditionally associated with purity (Exod 24:10), were not absolutely pure; they had been defiled, perhaps by rebellious angels (Job 1:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:15","title_en":"Study Note: Iov 15:15","content_ro":"<p><strong>15:15<\/strong> The <em>heavens<\/em><em>,<\/em> traditionally associated with purity (Exod 24:10), were <em>not absolutely pure;<\/em> they had been defiled, perhaps by rebellious angels (Job 1:6-7).<\/p>","content_en":"<p><strong>15:15<\/strong> The <em>heavens<\/em><em>,<\/em> traditionally associated with purity (Exod 24:10), were <em>not absolutely pure;<\/em> they had been defiled, perhaps by rebellious angels (Job 1:6-7).<\/p>","summary_ro":"15:15 The heavens, traditionally associated with purity (Exod 24:10), were not absolutely pure; they had been defiled, perhaps by rebellious angels (Job 1:6-7).","summary_en":"15:15 The heavens, traditionally associated with purity (Exod 24:10), were not absolutely pure; they had been defiled, perhaps by rebellious angels (Job 1:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":48521,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:17","title_en":"Study Note: Iov 15:17","content_ro":"<p><strong>15:17-19<\/strong> <em>before any foreigners arrived:<\/em> Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.<\/p>","content_en":"<p><strong>15:17-19<\/strong> <em>before any foreigners arrived:<\/em> Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.<\/p>","summary_ro":"15:17-19 before any foreigners arrived: Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.","summary_en":"15:17-19 before any foreigners arrived: Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76147,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:17","title_en":"Study Note: Iov 15:17","content_ro":"<p><strong>15:17-19<\/strong> <em>before any foreigners arrived:<\/em> Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.<\/p>","content_en":"<p><strong>15:17-19<\/strong> <em>before any foreigners arrived:<\/em> Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.<\/p>","summary_ro":"15:17-19 before any foreigners arrived: Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.","summary_en":"15:17-19 before any foreigners arrived: Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:17","title_en":"Study Note: Iov 15:17","content_ro":"<p><strong>15:17-19<\/strong> <em>before any foreigners arrived:<\/em> Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.<\/p>","content_en":"<p><strong>15:17-19<\/strong> <em>before any foreigners arrived:<\/em> Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.<\/p>","summary_ro":"15:17-19 before any foreigners arrived: Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.","summary_en":"15:17-19 before any foreigners arrived: Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:17","title_en":"Study Note: Iov 15:17","content_ro":"<p><strong>15:17-19<\/strong> <em>before any foreigners arrived:<\/em> Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.<\/p>","content_en":"<p><strong>15:17-19<\/strong> <em>before any foreigners arrived:<\/em> Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.<\/p>","summary_ro":"15:17-19 before any foreigners arrived: Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.","summary_en":"15:17-19 before any foreigners arrived: Eliphaz’s contempt for foreign ideas is ironic because wisdom literature has a more international flavor than is characteristic of other Old Testament writings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":48522,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:20","title_en":"Study Note: Iov 15:20","content_ro":"<p><strong>15:20-35<\/strong> <em>The wicked<\/em> also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).<\/p>","content_en":"<p><strong>15:20-35<\/strong> <em>The wicked<\/em> also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).<\/p>","summary_ro":"15:20-35 The wicked also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).","summary_en":"15:20-35 The wicked also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76148,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:20","title_en":"Study Note: Iov 15:20","content_ro":"<p><strong>15:20-35<\/strong> <em>The wicked<\/em> also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).<\/p>","content_en":"<p><strong>15:20-35<\/strong> <em>The wicked<\/em> also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).<\/p>","summary_ro":"15:20-35 The wicked also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).","summary_en":"15:20-35 The wicked also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:20","title_en":"Study Note: Iov 15:20","content_ro":"<p><strong>15:20-35<\/strong> <em>The wicked<\/em> also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).<\/p>","content_en":"<p><strong>15:20-35<\/strong> <em>The wicked<\/em> also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).<\/p>","summary_ro":"15:20-35 The wicked also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).","summary_en":"15:20-35 The wicked also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:20","title_en":"Study Note: Iov 15:20","content_ro":"<p><strong>15:20-35<\/strong> <em>The wicked<\/em> also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).<\/p>","content_en":"<p><strong>15:20-35<\/strong> <em>The wicked<\/em> also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).<\/p>","summary_ro":"15:20-35 The wicked also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).","summary_en":"15:20-35 The wicked also suffer everything that happened to Job (see 1:16-19)—attacks by marauders (15:21), loss of possessions (15:29), crumbled houses (15:28), and fire (15:30, 34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":9432,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Destroyer","title_en":"the Destroyer","content_ro":"<h3>DESTROYER, The<\/h3>\n<li>1. Divine agent sent to carry out a sentence of destruction. The destroyer killed Egypt’s firstborn, culminating the plagues and releasing the Hebrews from slavery (Ex 12:23; cf. Heb 11:28). The apostle Paul used the term for God’s judgment on the rebellious Israelites in the wilderness (1 Cor 10:10; cf. Nm 16:44-50).<\/li>\n<li>2. In plural form, “destroyers” implies destruction carried out by a group of agents, whether angelic or human (Jb 33:22; Jer 22:7).<\/li>\n<li>3. In a broader sense, any agent of destruction (Jb 15:21; Jer 4:7).<\/li>\n<li>4. Samson was called a destroyer by his Philistine captors (Jgs 16:24).<\/li>","content_en":"<h3>DESTROYER, The<\/h3>\n<li>1. Divine agent sent to carry out a sentence of destruction. The destroyer killed Egypt’s firstborn, culminating the plagues and releasing the Hebrews from slavery (Ex 12:23; cf. Heb 11:28). The apostle Paul used the term for God’s judgment on the rebellious Israelites in the wilderness (1 Cor 10:10; cf. Nm 16:44-50).<\/li>\n<li>2. In plural form, “destroyers” implies destruction carried out by a group of agents, whether angelic or human (Jb 33:22; Jer 22:7).<\/li>\n<li>3. In a broader sense, any agent of destruction (Jb 15:21; Jer 4:7).<\/li>\n<li>4. Samson was called a destroyer by his Philistine captors (Jgs 16:24).<\/li>","summary_ro":"DESTROYER, The 1. Divine agent sent to carry out a sentence of destruction. The destroyer killed Egypt’s firstborn, culminating the plagues and releasing the Hebrews from slavery (Ex 12:23; cf. Heb 11:28). The apostle Paul used the term for God’s judgment on the rebellious Israelites in the wilderness (1 Cor 10:10; cf. Nm 16:44-50). 2. In plural form, “destroyers” implies destruction carried out by a group of agents, whether angelic or human (Jb 33:22; Jer 22:7). 3. In a broader sense, any ag...","summary_en":"DESTROYER, The 1. Divine agent sent to carry out a sentence of destruction. The destroyer killed Egypt’s firstborn, culminating the plagues and releasing the Hebrews from slavery (Ex 12:23; cf. Heb 11:28). The apostle Paul used the term for God’s judgment on the rebellious Israelites in the wilderness (1 Cor 10:10; cf. Nm 16:44-50). 2. In plural form, “destroyers” implies destruction carried out by a group of agents, whether angelic or human (Jb 33:22; Jer 22:7). 3. In a broader sense, any ag...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48523,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:21","title_en":"Study Note: Iov 15:21","content_ro":"<p><strong>15:21<\/strong> Although Eliphaz generalized the <em>terror<\/em> that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of <em>the destroyer<\/em> (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; Acts 12:23; Heb 11:28). Eliphaz meant the latter.<\/p>","content_en":"<p><strong>15:21<\/strong> Although Eliphaz generalized the <em>terror<\/em> that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of <em>the destroyer<\/em> (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; Acts 12:23; Heb 11:28). Eliphaz meant the latter.<\/p>","summary_ro":"15:21 Although Eliphaz generalized the terror that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of the destroyer (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; ...","summary_en":"15:21 Although Eliphaz generalized the terror that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of the destroyer (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76149,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:21","title_en":"Study Note: Iov 15:21","content_ro":"<p><strong>15:21<\/strong> Although Eliphaz generalized the <em>terror<\/em> that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of <em>the destroyer<\/em> (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; Acts 12:23; Heb 11:28). Eliphaz meant the latter.<\/p>","content_en":"<p><strong>15:21<\/strong> Although Eliphaz generalized the <em>terror<\/em> that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of <em>the destroyer<\/em> (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; Acts 12:23; Heb 11:28). Eliphaz meant the latter.<\/p>","summary_ro":"15:21 Although Eliphaz generalized the terror that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of the destroyer (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; ...","summary_en":"15:21 Although Eliphaz generalized the terror that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of the destroyer (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103775,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:21","title_en":"Study Note: Iov 15:21","content_ro":"<p><strong>15:21<\/strong> Although Eliphaz generalized the <em>terror<\/em> that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of <em>the destroyer<\/em> (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; Acts 12:23; Heb 11:28). Eliphaz meant the latter.<\/p>","content_en":"<p><strong>15:21<\/strong> Although Eliphaz generalized the <em>terror<\/em> that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of <em>the destroyer<\/em> (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; Acts 12:23; Heb 11:28). Eliphaz meant the latter.<\/p>","summary_ro":"15:21 Although Eliphaz generalized the terror that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of the destroyer (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; ...","summary_en":"15:21 Although Eliphaz generalized the terror that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of the destroyer (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131401,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:21","title_en":"Study Note: Iov 15:21","content_ro":"<p><strong>15:21<\/strong> Although Eliphaz generalized the <em>terror<\/em> that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of <em>the destroyer<\/em> (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; Acts 12:23; Heb 11:28). Eliphaz meant the latter.<\/p>","content_en":"<p><strong>15:21<\/strong> Although Eliphaz generalized the <em>terror<\/em> that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of <em>the destroyer<\/em> (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; Acts 12:23; Heb 11:28). Eliphaz meant the latter.<\/p>","summary_ro":"15:21 Although Eliphaz generalized the terror that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of the destroyer (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; ...","summary_en":"15:21 Although Eliphaz generalized the terror that the wicked experience, Job had undergone similar experiences (3:25; 6:4; 9:34; 13:11, 21; 23:15; 27:20; 30:15). Bildad (18:11, 14) and Zophar (20:25) spoke of more terror to come. • The Sabeans and Chaldeans were examples of the destroyer (1:13-17), but this could refer to any destructive agent (1:18-19). Destroyers might be agents of Satan (1 Cor 10:10; Rev 9:11) or divine agents that punish wickedness (Exod 12:23; 2 Sam 24:16; 2 Chr 32:21; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":8657,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Darkness","title_en":"Darkness","content_ro":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","content_en":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","summary_ro":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","summary_en":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48524,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:22","title_en":"Study Note: Iov 15:22","content_ro":"<p><strong>15:22<\/strong> <em>for fear they will be murdered<\/em> (literally <em>he is marked for the sword<\/em>): The wicked might be killed by murder or by the sword of God’s wrath.<\/p>","content_en":"<p><strong>15:22<\/strong> <em>for fear they will be murdered<\/em> (literally <em>he is marked for the sword<\/em>): The wicked might be killed by murder or by the sword of God’s wrath.<\/p>","summary_ro":"15:22 for fear they will be murdered (literally he is marked for the sword): The wicked might be killed by murder or by the sword of God’s wrath.","summary_en":"15:22 for fear they will be murdered (literally he is marked for the sword): The wicked might be killed by murder or by the sword of God’s wrath.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76150,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:22","title_en":"Study Note: Iov 15:22","content_ro":"<p><strong>15:22<\/strong> <em>for fear they will be murdered<\/em> (literally <em>he is marked for the sword<\/em>): The wicked might be killed by murder or by the sword of God’s wrath.<\/p>","content_en":"<p><strong>15:22<\/strong> <em>for fear they will be murdered<\/em> (literally <em>he is marked for the sword<\/em>): The wicked might be killed by murder or by the sword of God’s wrath.<\/p>","summary_ro":"15:22 for fear they will be murdered (literally he is marked for the sword): The wicked might be killed by murder or by the sword of God’s wrath.","summary_en":"15:22 for fear they will be murdered (literally he is marked for the sword): The wicked might be killed by murder or by the sword of God’s wrath.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103776,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:22","title_en":"Study Note: Iov 15:22","content_ro":"<p><strong>15:22<\/strong> <em>for fear they will be murdered<\/em> (literally <em>he is marked for the sword<\/em>): The wicked might be killed by murder or by the sword of God’s wrath.<\/p>","content_en":"<p><strong>15:22<\/strong> <em>for fear they will be murdered<\/em> (literally <em>he is marked for the sword<\/em>): The wicked might be killed by murder or by the sword of God’s wrath.<\/p>","summary_ro":"15:22 for fear they will be murdered (literally he is marked for the sword): The wicked might be killed by murder or by the sword of God’s wrath.","summary_en":"15:22 for fear they will be murdered (literally he is marked for the sword): The wicked might be killed by murder or by the sword of God’s wrath.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131402,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:22","title_en":"Study Note: Iov 15:22","content_ro":"<p><strong>15:22<\/strong> <em>for fear they will be murdered<\/em> (literally <em>he is marked for the sword<\/em>): The wicked might be killed by murder or by the sword of God’s wrath.<\/p>","content_en":"<p><strong>15:22<\/strong> <em>for fear they will be murdered<\/em> (literally <em>he is marked for the sword<\/em>): The wicked might be killed by murder or by the sword of God’s wrath.<\/p>","summary_ro":"15:22 for fear they will be murdered (literally he is marked for the sword): The wicked might be killed by murder or by the sword of God’s wrath.","summary_en":"15:22 for fear they will be murdered (literally he is marked for the sword): The wicked might be killed by murder or by the sword of God’s wrath.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63265,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90891,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118517,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146143,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":48525,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:23","title_en":"Study Note: Iov 15:23","content_ro":"<p><strong>15:23<\/strong> <em>They wander around, saying, “Where can I find bread?”:<\/em> Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).<\/p>","content_en":"<p><strong>15:23<\/strong> <em>They wander around, saying, “Where can I find bread?”:<\/em> Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).<\/p>","summary_ro":"15:23 They wander around, saying, “Where can I find bread?”: Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).","summary_en":"15:23 They wander around, saying, “Where can I find bread?”: Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76151,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:23","title_en":"Study Note: Iov 15:23","content_ro":"<p><strong>15:23<\/strong> <em>They wander around, saying, “Where can I find bread?”:<\/em> Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).<\/p>","content_en":"<p><strong>15:23<\/strong> <em>They wander around, saying, “Where can I find bread?”:<\/em> Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).<\/p>","summary_ro":"15:23 They wander around, saying, “Where can I find bread?”: Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).","summary_en":"15:23 They wander around, saying, “Where can I find bread?”: Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103777,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:23","title_en":"Study Note: Iov 15:23","content_ro":"<p><strong>15:23<\/strong> <em>They wander around, saying, “Where can I find bread?”:<\/em> Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).<\/p>","content_en":"<p><strong>15:23<\/strong> <em>They wander around, saying, “Where can I find bread?”:<\/em> Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).<\/p>","summary_ro":"15:23 They wander around, saying, “Where can I find bread?”: Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).","summary_en":"15:23 They wander around, saying, “Where can I find bread?”: Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131403,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:23","title_en":"Study Note: Iov 15:23","content_ro":"<p><strong>15:23<\/strong> <em>They wander around, saying, “Where can I find bread?”:<\/em> Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).<\/p>","content_en":"<p><strong>15:23<\/strong> <em>They wander around, saying, “Where can I find bread?”:<\/em> Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).<\/p>","summary_ro":"15:23 They wander around, saying, “Where can I find bread?”: Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).","summary_en":"15:23 They wander around, saying, “Where can I find bread?”: Like the wicked (15:20), Job either experienced hunger (see 15:27) or (following the Greek Old Testament) had been “appointed to be food for a vulture,” which would parallel “marked for the sword” (15:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":8649,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Darkness","title_en":"Darkness","content_ro":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","content_en":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","summary_ro":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","summary_en":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12077,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fear","title_en":"Fear","content_ro":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","content_en":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","summary_ro":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","summary_en":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":48526,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:25","title_en":"Study Note: Iov 15:25","content_ro":"<p><strong>15:25<\/strong> Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).<\/p>","content_en":"<p><strong>15:25<\/strong> Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).<\/p>","summary_ro":"15:25 Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).","summary_en":"15:25 Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76152,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:25","title_en":"Study Note: Iov 15:25","content_ro":"<p><strong>15:25<\/strong> Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).<\/p>","content_en":"<p><strong>15:25<\/strong> Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).<\/p>","summary_ro":"15:25 Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).","summary_en":"15:25 Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103778,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:25","title_en":"Study Note: Iov 15:25","content_ro":"<p><strong>15:25<\/strong> Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).<\/p>","content_en":"<p><strong>15:25<\/strong> Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).<\/p>","summary_ro":"15:25 Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).","summary_en":"15:25 Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:25","title_en":"Study Note: Iov 15:25","content_ro":"<p><strong>15:25<\/strong> Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).<\/p>","content_en":"<p><strong>15:25<\/strong> Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).<\/p>","summary_ro":"15:25 Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).","summary_en":"15:25 Job had complained earlier that God was treating him like a formidable foe (7:19-21; 13:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":48527,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:30","title_en":"Study Note: Iov 15:30","content_ro":"<p><strong>15:30<\/strong> <em>The burning sun<\/em> (literally <em>The flame<\/em>) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The <em>breath of God<\/em> might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.<\/p>","content_en":"<p><strong>15:30<\/strong> <em>The burning sun<\/em> (literally <em>The flame<\/em>) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The <em>breath of God<\/em> might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.<\/p>","summary_ro":"15:30 The burning sun (literally The flame) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The breath of God might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.","summary_en":"15:30 The burning sun (literally The flame) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The breath of God might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76153,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:30","title_en":"Study Note: Iov 15:30","content_ro":"<p><strong>15:30<\/strong> <em>The burning sun<\/em> (literally <em>The flame<\/em>) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The <em>breath of God<\/em> might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.<\/p>","content_en":"<p><strong>15:30<\/strong> <em>The burning sun<\/em> (literally <em>The flame<\/em>) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The <em>breath of God<\/em> might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.<\/p>","summary_ro":"15:30 The burning sun (literally The flame) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The breath of God might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.","summary_en":"15:30 The burning sun (literally The flame) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The breath of God might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103779,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:30","title_en":"Study Note: Iov 15:30","content_ro":"<p><strong>15:30<\/strong> <em>The burning sun<\/em> (literally <em>The flame<\/em>) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The <em>breath of God<\/em> might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.<\/p>","content_en":"<p><strong>15:30<\/strong> <em>The burning sun<\/em> (literally <em>The flame<\/em>) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The <em>breath of God<\/em> might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.<\/p>","summary_ro":"15:30 The burning sun (literally The flame) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The breath of God might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.","summary_en":"15:30 The burning sun (literally The flame) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The breath of God might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131405,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:30","title_en":"Study Note: Iov 15:30","content_ro":"<p><strong>15:30<\/strong> <em>The burning sun<\/em> (literally <em>The flame<\/em>) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The <em>breath of God<\/em> might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.<\/p>","content_en":"<p><strong>15:30<\/strong> <em>The burning sun<\/em> (literally <em>The flame<\/em>) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The <em>breath of God<\/em> might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.<\/p>","summary_ro":"15:30 The burning sun (literally The flame) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The breath of God might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.","summary_en":"15:30 The burning sun (literally The flame) might be the scorching sun or a flame of judgment from God (15:34, see Num 16:31-35; Ps 106:17-18; Ezek 20:47). • The breath of God might be a desert wind or a more direct theophany (a manifestation of God’s presence) that caused the burning of Job 15:34.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":7072,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Color","title_en":"Color","content_ro":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","summary_ro":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","summary_en":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":48528,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:34","title_en":"Study Note: Iov 15:34","content_ro":"<p><strong>15:34<\/strong> The flame of judgment (15:30) will <em>burn<\/em> the unjust gain of the <em>godless.<\/em><\/p>","content_en":"<p><strong>15:34<\/strong> The flame of judgment (15:30) will <em>burn<\/em> the unjust gain of the <em>godless.<\/em><\/p>","summary_ro":"15:34 The flame of judgment (15:30) will burn the unjust gain of the godless.","summary_en":"15:34 The flame of judgment (15:30) will burn the unjust gain of the godless.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76154,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:34","title_en":"Study Note: Iov 15:34","content_ro":"<p><strong>15:34<\/strong> The flame of judgment (15:30) will <em>burn<\/em> the unjust gain of the <em>godless.<\/em><\/p>","content_en":"<p><strong>15:34<\/strong> The flame of judgment (15:30) will <em>burn<\/em> the unjust gain of the <em>godless.<\/em><\/p>","summary_ro":"15:34 The flame of judgment (15:30) will burn the unjust gain of the godless.","summary_en":"15:34 The flame of judgment (15:30) will burn the unjust gain of the godless.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103780,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:34","title_en":"Study Note: Iov 15:34","content_ro":"<p><strong>15:34<\/strong> The flame of judgment (15:30) will <em>burn<\/em> the unjust gain of the <em>godless.<\/em><\/p>","content_en":"<p><strong>15:34<\/strong> The flame of judgment (15:30) will <em>burn<\/em> the unjust gain of the <em>godless.<\/em><\/p>","summary_ro":"15:34 The flame of judgment (15:30) will burn the unjust gain of the godless.","summary_en":"15:34 The flame of judgment (15:30) will burn the unjust gain of the godless.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 15:34","title_en":"Study Note: Iov 15:34","content_ro":"<p><strong>15:34<\/strong> The flame of judgment (15:30) will <em>burn<\/em> the unjust gain of the <em>godless.<\/em><\/p>","content_en":"<p><strong>15:34<\/strong> The flame of judgment (15:30) will <em>burn<\/em> the unjust gain of the <em>godless.<\/em><\/p>","summary_ro":"15:34 The flame of judgment (15:30) will burn the unjust gain of the godless.","summary_en":"15:34 The flame of judgment (15:30) will burn the unjust gain of the godless.","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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