Iov 16
1 Iov a luat cuvântul şi a zis:
2 ,,Astfel de lucruri am auzit eu des; voi toţi sânteţi nişte mângâietori supărăcioşi.
3 Când se vor sfârşi aceste vorbe în vânt? Şi pentruce atâta supărare în răspunsurile tale?
4 Ca voi aş vorbi eu, de aţi fi în locul meu? V-aş copleşi cu vorbe, aş da din cap la voi,
5 v-aş mângâia cu gura, şi aş mişca din buze ca să vă uşurez durerea?
6 Dacă vorbesc, durerea nu mi s-alină, iar dacă tac, cu ce se micşorează?
7 Dar acum, vai! El m-a stors de puteri... Mi-ai pustiit toată casa!
8 M-ai apucat, ca pe un vinovat; dovadă slăbiciunea mea, care se ridică şi mă învinuie în faţă.
9 Mă sfîşie şi mă urmăreşte în mânia Lui, scrîşneşte din dinţi împotriva mea, mă loveşte şi mă străpunge cu privirea Lui.
10 Ei deschid gura să mă mănânce, mă ocărăsc şi mă bat peste obraji, se învierşunează cu toţii după mine.
11 Dumnezeu mă lasă la bunul plac al celor nelegiuiţi, şi mă aruncă în mânile celor răi.
12 Eram liniştit, şi m-a scuturat, m-a apucat de ceafă şi m-a zdrobit, a tras asupra mea ca într-o ţintă.
13 Săgeţile Lui mă înconjură de toate părţile; îmi străpunge rărunchii fără milă, îmi varsă fierea pe pământ,
14 mă frânge bucăţi, bucăţi, se aruncă asupra mea ca un războinic.
15 Mi-am cusut un sac pe piele, şi mi-am prăvălit capul în ţărână.
16 Plânsul mi-a înroşit faţa; şi umbra morţii este pe pleoapele mele.
17 Totuş n-am făcut nicio nelegiuire, şi rugăciunea mea totdeauna a fost curată.
18 Pământule, nu-mi acoperi sângele, şi vaietele mele să n-aibă margine!
19 Chiar acum, martorul meu este în cer, apărătorul meu este în locurile înalte.
20 Prietenii mei râd de mine, dar eu mă rog lui Dumnezeu cu lacrămi,
21 să facă dreptate omului înaintea lui Dumnezeu, şi fiului omului împotriva prietenilor lui.
22 Căci numărul anilor mei se apropie de sfârşit, şi mă voi duce pe o cărare de unde nu mă voi mai întoarce.
{"verseMap":{"2":[{"id":62453,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90079,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117705,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145331,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":48529,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:4","title_en":"Study Note: Iov 16:4","content_ro":"<p><strong>16:4<\/strong> Job might have wanted to <em>shake<\/em> his <em>head<\/em> in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).<\/p>","content_en":"<p><strong>16:4<\/strong> Job might have wanted to <em>shake<\/em> his <em>head<\/em> in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).<\/p>","summary_ro":"16:4 Job might have wanted to shake his head in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).","summary_en":"16:4 Job might have wanted to shake his head in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76155,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:4","title_en":"Study Note: Iov 16:4","content_ro":"<p><strong>16:4<\/strong> Job might have wanted to <em>shake<\/em> his <em>head<\/em> in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).<\/p>","content_en":"<p><strong>16:4<\/strong> Job might have wanted to <em>shake<\/em> his <em>head<\/em> in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).<\/p>","summary_ro":"16:4 Job might have wanted to shake his head in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).","summary_en":"16:4 Job might have wanted to shake his head in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:4","title_en":"Study Note: Iov 16:4","content_ro":"<p><strong>16:4<\/strong> Job might have wanted to <em>shake<\/em> his <em>head<\/em> in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).<\/p>","content_en":"<p><strong>16:4<\/strong> Job might have wanted to <em>shake<\/em> his <em>head<\/em> in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).<\/p>","summary_ro":"16:4 Job might have wanted to shake his head in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).","summary_en":"16:4 Job might have wanted to shake his head in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:4","title_en":"Study Note: Iov 16:4","content_ro":"<p><strong>16:4<\/strong> Job might have wanted to <em>shake<\/em> his <em>head<\/em> in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).<\/p>","content_en":"<p><strong>16:4<\/strong> Job might have wanted to <em>shake<\/em> his <em>head<\/em> in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).<\/p>","summary_ro":"16:4 Job might have wanted to shake his head in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).","summary_en":"16:4 Job might have wanted to shake his head in mockery or in horror (2 Kgs 19:21; Pss 22:7; 109:25; Isa 37:22; Jer 18:16; Lam 2:15; Matt 27:39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":14837,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Grief","title_en":"Grief","content_ro":"<h3>GRIEF<\/h3>\n<p>Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Samuel, distraught at King Saul’s disobedience, prayed all night. Job was exceedingly sorrowful over his personal loss (Jb 2:13; cf. 6:2; 16:6), and the psalmist poetically demonstrated distress and sorrow (Pss 6:7; 31:9-10; 69:26; 73:21; 95:10; 112:10). The book of Lamentations is devoted to the expression of grief, and the prophets in general speak of judgment because Israel had grieved a holy God.<\/p>\n<p>Jesus experienced sorrow and distress (Mk 3:5; Jn 11:33), including crying over the death of a friend (Jn 11:35). The Jews are said to have been grieved as the apostles taught about Christ (Acts 4:2). The apostle Paul instructed believers not to grieve one another (Rom 14:15) and did not want to cause any sorrow himself (2 Cor 2:1-5). Most of all, the believer is not to grieve the Holy Spirit (Eph 4:30). A believer may, of course, experience grief and suffering in an alien world (1 Pt 2:19). In Bible times grief was given particular expression at a time of death by means of shrieks, wails, and laments (Jer 9:17-18; Am 5:16; Mk 5:38).<\/p>\n<p><em>See also<\/em> Mourning.<\/p>","content_en":"<h3>GRIEF<\/h3>\n<p>Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Samuel, distraught at King Saul’s disobedience, prayed all night. Job was exceedingly sorrowful over his personal loss (Jb 2:13; cf. 6:2; 16:6), and the psalmist poetically demonstrated distress and sorrow (Pss 6:7; 31:9-10; 69:26; 73:21; 95:10; 112:10). The book of Lamentations is devoted to the expression of grief, and the prophets in general speak of judgment because Israel had grieved a holy God.<\/p>\n<p>Jesus experienced sorrow and distress (Mk 3:5; Jn 11:33), including crying over the death of a friend (Jn 11:35). The Jews are said to have been grieved as the apostles taught about Christ (Acts 4:2). The apostle Paul instructed believers not to grieve one another (Rom 14:15) and did not want to cause any sorrow himself (2 Cor 2:1-5). Most of all, the believer is not to grieve the Holy Spirit (Eph 4:30). A believer may, of course, experience grief and suffering in an alien world (1 Pt 2:19). In Bible times grief was given particular expression at a time of death by means of shrieks, wails, and laments (Jer 9:17-18; Am 5:16; Mk 5:38).<\/p>\n<p><em>See also<\/em> Mourning.<\/p>","summary_ro":"GRIEF Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Sam...","summary_en":"GRIEF Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Sam...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":48530,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:7","title_en":"Study Note: Iov 16:7","content_ro":"<p><strong>16:7<\/strong> Job’s <em>family<\/em> here means his extended household, including his servants (1:15-19).<\/p>","content_en":"<p><strong>16:7<\/strong> Job’s <em>family<\/em> here means his extended household, including his servants (1:15-19).<\/p>","summary_ro":"16:7 Job’s family here means his extended household, including his servants (1:15-19).","summary_en":"16:7 Job’s family here means his extended household, including his servants (1:15-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76156,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:7","title_en":"Study Note: Iov 16:7","content_ro":"<p><strong>16:7<\/strong> Job’s <em>family<\/em> here means his extended household, including his servants (1:15-19).<\/p>","content_en":"<p><strong>16:7<\/strong> Job’s <em>family<\/em> here means his extended household, including his servants (1:15-19).<\/p>","summary_ro":"16:7 Job’s family here means his extended household, including his servants (1:15-19).","summary_en":"16:7 Job’s family here means his extended household, including his servants (1:15-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103782,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:7","title_en":"Study Note: Iov 16:7","content_ro":"<p><strong>16:7<\/strong> Job’s <em>family<\/em> here means his extended household, including his servants (1:15-19).<\/p>","content_en":"<p><strong>16:7<\/strong> Job’s <em>family<\/em> here means his extended household, including his servants (1:15-19).<\/p>","summary_ro":"16:7 Job’s family here means his extended household, including his servants (1:15-19).","summary_en":"16:7 Job’s family here means his extended household, including his servants (1:15-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:7","title_en":"Study Note: Iov 16:7","content_ro":"<p><strong>16:7<\/strong> Job’s <em>family<\/em> here means his extended household, including his servants (1:15-19).<\/p>","content_en":"<p><strong>16:7<\/strong> Job’s <em>family<\/em> here means his extended household, including his servants (1:15-19).<\/p>","summary_ro":"16:7 Job’s family here means his extended household, including his servants (1:15-19).","summary_en":"16:7 Job’s family here means his extended household, including his servants (1:15-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":48531,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:9","title_en":"Study Note: Iov 16:9","content_ro":"<p><strong>16:9-10<\/strong> <em>jeer and laugh at me:<\/em> Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To <em>slap<\/em> the <em>cheek<\/em> was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).<\/p>","content_en":"<p><strong>16:9-10<\/strong> <em>jeer and laugh at me:<\/em> Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To <em>slap<\/em> the <em>cheek<\/em> was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).<\/p>","summary_ro":"16:9-10 jeer and laugh at me: Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To slap the cheek was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).","summary_en":"16:9-10 jeer and laugh at me: Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To slap the cheek was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:9","title_en":"Study Note: Iov 16:9","content_ro":"<p><strong>16:9-10<\/strong> <em>jeer and laugh at me:<\/em> Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To <em>slap<\/em> the <em>cheek<\/em> was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).<\/p>","content_en":"<p><strong>16:9-10<\/strong> <em>jeer and laugh at me:<\/em> Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To <em>slap<\/em> the <em>cheek<\/em> was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).<\/p>","summary_ro":"16:9-10 jeer and laugh at me: Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To slap the cheek was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).","summary_en":"16:9-10 jeer and laugh at me: Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To slap the cheek was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:9","title_en":"Study Note: Iov 16:9","content_ro":"<p><strong>16:9-10<\/strong> <em>jeer and laugh at me:<\/em> Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To <em>slap<\/em> the <em>cheek<\/em> was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).<\/p>","content_en":"<p><strong>16:9-10<\/strong> <em>jeer and laugh at me:<\/em> Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To <em>slap<\/em> the <em>cheek<\/em> was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).<\/p>","summary_ro":"16:9-10 jeer and laugh at me: Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To slap the cheek was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).","summary_en":"16:9-10 jeer and laugh at me: Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To slap the cheek was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:9","title_en":"Study Note: Iov 16:9","content_ro":"<p><strong>16:9-10<\/strong> <em>jeer and laugh at me:<\/em> Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To <em>slap<\/em> the <em>cheek<\/em> was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).<\/p>","content_en":"<p><strong>16:9-10<\/strong> <em>jeer and laugh at me:<\/em> Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To <em>slap<\/em> the <em>cheek<\/em> was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).<\/p>","summary_ro":"16:9-10 jeer and laugh at me: Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To slap the cheek was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).","summary_en":"16:9-10 jeer and laugh at me: Job was the subject of mockery (cp. Ps 35:21; Isa 57:4; Lam 2:16; 3:46). • To slap the cheek was less an act of violence (Ps 3:7; Mic 5:1) than an insult (1 Kgs 22:24; Isa 50:6; Lam 3:30; Matt 26:67).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":48532,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:12","title_en":"Study Note: Iov 16:12","content_ro":"<p><strong>16:12<\/strong> <em>took me by the neck:<\/em> This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).<\/p>","content_en":"<p><strong>16:12<\/strong> <em>took me by the neck:<\/em> This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).<\/p>","summary_ro":"16:12 took me by the neck: This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).","summary_en":"16:12 took me by the neck: This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76158,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:12","title_en":"Study Note: Iov 16:12","content_ro":"<p><strong>16:12<\/strong> <em>took me by the neck:<\/em> This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).<\/p>","content_en":"<p><strong>16:12<\/strong> <em>took me by the neck:<\/em> This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).<\/p>","summary_ro":"16:12 took me by the neck: This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).","summary_en":"16:12 took me by the neck: This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103784,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:12","title_en":"Study Note: Iov 16:12","content_ro":"<p><strong>16:12<\/strong> <em>took me by the neck:<\/em> This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).<\/p>","content_en":"<p><strong>16:12<\/strong> <em>took me by the neck:<\/em> This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).<\/p>","summary_ro":"16:12 took me by the neck: This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).","summary_en":"16:12 took me by the neck: This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:12","title_en":"Study Note: Iov 16:12","content_ro":"<p><strong>16:12<\/strong> <em>took me by the neck:<\/em> This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).<\/p>","content_en":"<p><strong>16:12<\/strong> <em>took me by the neck:<\/em> This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).<\/p>","summary_ro":"16:12 took me by the neck: This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).","summary_en":"16:12 took me by the neck: This might refer to a wild animal with its prey (see 16:9), but it is more likely a military image that signaled defeat (Gen 49:8; Ps 18:40).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":2590,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Archery Archer","title_en":"Archery Archer","content_ro":"<h3>ARCHER, ARCHERY<\/h3>\n<p>The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of these bows could fire arrows from 300 to 400 yards (274 to 366 meters). The archer needed to be a strong person to string and operate it.<\/p>\n<p>While the archer used the bow for hunting, it was particularly useful in war. Saul and Jonathan fought with sword and bow (1 Sm 18:4), and David’s army contained skilled bowmen (1 Chr 12:2). The kings of Israel equipped their troops with bows (2 Chr 17:17). Israel’s enemies, the Egyptians, Syrians, Assyrians, Babylonians, Persians, Greeks, and Romans, all had strong contingents of archers, with excellent pictures still available on some of their bas-reliefs.<\/p>\n<p>Job used the metaphor of God’s archers round about him when describing his many bodily ailments (Jb 16:13). At times the archer’s bow represents violence (Pss 11:2; 57:4) or divine judgment (Pss 7:13; 38:2; 64:7).<\/p>\n<p><em>See also<\/em> Armor and Weapons.<\/p>","content_en":"<h3>ARCHER, ARCHERY<\/h3>\n<p>The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of these bows could fire arrows from 300 to 400 yards (274 to 366 meters). The archer needed to be a strong person to string and operate it.<\/p>\n<p>While the archer used the bow for hunting, it was particularly useful in war. Saul and Jonathan fought with sword and bow (1 Sm 18:4), and David’s army contained skilled bowmen (1 Chr 12:2). The kings of Israel equipped their troops with bows (2 Chr 17:17). Israel’s enemies, the Egyptians, Syrians, Assyrians, Babylonians, Persians, Greeks, and Romans, all had strong contingents of archers, with excellent pictures still available on some of their bas-reliefs.<\/p>\n<p>Job used the metaphor of God’s archers round about him when describing his many bodily ailments (Jb 16:13). At times the archer’s bow represents violence (Pss 11:2; 57:4) or divine judgment (Pss 7:13; 38:2; 64:7).<\/p>\n<p><em>See also<\/em> Armor and Weapons.<\/p>","summary_ro":"ARCHER, ARCHERY The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of th...","summary_en":"ARCHER, ARCHERY The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of th...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13189,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gall","title_en":"Gall","content_ro":"<h3>GALL<\/h3>\n<li>1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25).<\/li>\n<li>2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (<span>kjv<\/span>); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel as “water of gall” (Jer 8:14; 9:15; 23:15, <span>kjv<\/span>; or “poison,” <span>rsv<\/span>); (5) Israel’s bitter experience of divine judgment (Lam 3:5, 19); (6) divine judgment upon Israel sprouting up like “hemlock” in the furrows of the field (Hos 10:4, <span>kjv<\/span>; or “poisonous weeds,” <span>rsv<\/span>); and (7) Israel’s perversion of justice by turning “judgment into gall” (Am 6:12, <span>kjv<\/span>).<\/li>\n<li>3. “Substance of an unpleasant taste” in the NT. Matthew 27:34 mentions the gall mixed with wine that was offered to Christ on the cross. Mark 15:23 speaks of “myrrh,” which may be a more specific identification of the liquid mixed with the wine. In Acts 8:23 Peter described the spiritual state of Simon the magician as being “in the gall of bitterness.”<\/li>\n<p><em>See also<\/em> Plants (Gourd, Wild).<\/p>","content_en":"<h3>GALL<\/h3>\n<li>1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25).<\/li>\n<li>2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (<span>kjv<\/span>); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel as “water of gall” (Jer 8:14; 9:15; 23:15, <span>kjv<\/span>; or “poison,” <span>rsv<\/span>); (5) Israel’s bitter experience of divine judgment (Lam 3:5, 19); (6) divine judgment upon Israel sprouting up like “hemlock” in the furrows of the field (Hos 10:4, <span>kjv<\/span>; or “poisonous weeds,” <span>rsv<\/span>); and (7) Israel’s perversion of justice by turning “judgment into gall” (Am 6:12, <span>kjv<\/span>).<\/li>\n<li>3. “Substance of an unpleasant taste” in the NT. Matthew 27:34 mentions the gall mixed with wine that was offered to Christ on the cross. Mark 15:23 speaks of “myrrh,” which may be a more specific identification of the liquid mixed with the wine. In Acts 8:23 Peter described the spiritual state of Simon the magician as being “in the gall of bitterness.”<\/li>\n<p><em>See also<\/em> Plants (Gourd, Wild).<\/p>","summary_ro":"GALL 1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25). 2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (kjv); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel...","summary_en":"GALL 1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25). 2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (kjv); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48533,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:13","title_en":"Study Note: Iov 16:13","content_ro":"<p><strong>16:13<\/strong> <em>pierce me:<\/em> Literally <em>pierce my kidneys.<\/em> • <em>my blood:<\/em> Literally <em>my gall<\/em>. The picture is of wounds to vital organs.<\/p>","content_en":"<p><strong>16:13<\/strong> <em>pierce me:<\/em> Literally <em>pierce my kidneys.<\/em> • <em>my blood:<\/em> Literally <em>my gall<\/em>. The picture is of wounds to vital organs.<\/p>","summary_ro":"16:13 pierce me: Literally pierce my kidneys. • my blood: Literally my gall. The picture is of wounds to vital organs.","summary_en":"16:13 pierce me: Literally pierce my kidneys. • my blood: Literally my gall. The picture is of wounds to vital organs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76159,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:13","title_en":"Study Note: Iov 16:13","content_ro":"<p><strong>16:13<\/strong> <em>pierce me:<\/em> Literally <em>pierce my kidneys.<\/em> • <em>my blood:<\/em> Literally <em>my gall<\/em>. The picture is of wounds to vital organs.<\/p>","content_en":"<p><strong>16:13<\/strong> <em>pierce me:<\/em> Literally <em>pierce my kidneys.<\/em> • <em>my blood:<\/em> Literally <em>my gall<\/em>. The picture is of wounds to vital organs.<\/p>","summary_ro":"16:13 pierce me: Literally pierce my kidneys. • my blood: Literally my gall. The picture is of wounds to vital organs.","summary_en":"16:13 pierce me: Literally pierce my kidneys. • my blood: Literally my gall. The picture is of wounds to vital organs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:13","title_en":"Study Note: Iov 16:13","content_ro":"<p><strong>16:13<\/strong> <em>pierce me:<\/em> Literally <em>pierce my kidneys.<\/em> • <em>my blood:<\/em> Literally <em>my gall<\/em>. The picture is of wounds to vital organs.<\/p>","content_en":"<p><strong>16:13<\/strong> <em>pierce me:<\/em> Literally <em>pierce my kidneys.<\/em> • <em>my blood:<\/em> Literally <em>my gall<\/em>. The picture is of wounds to vital organs.<\/p>","summary_ro":"16:13 pierce me: Literally pierce my kidneys. • my blood: Literally my gall. The picture is of wounds to vital organs.","summary_en":"16:13 pierce me: Literally pierce my kidneys. • my blood: Literally my gall. The picture is of wounds to vital organs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:13","title_en":"Study Note: Iov 16:13","content_ro":"<p><strong>16:13<\/strong> <em>pierce me:<\/em> Literally <em>pierce my kidneys.<\/em> • <em>my blood:<\/em> Literally <em>my gall<\/em>. The picture is of wounds to vital organs.<\/p>","content_en":"<p><strong>16:13<\/strong> <em>pierce me:<\/em> Literally <em>pierce my kidneys.<\/em> • <em>my blood:<\/em> Literally <em>my gall<\/em>. The picture is of wounds to vital organs.<\/p>","summary_ro":"16:13 pierce me: Literally pierce my kidneys. • my blood: Literally my gall. The picture is of wounds to vital organs.","summary_en":"16:13 pierce me: Literally pierce my kidneys. • my blood: Literally my gall. The picture is of wounds to vital organs.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":13732,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Giants","title_en":"Giants","content_ro":"<h3>GIANTS<\/h3>\n<p>English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the <span>rsv<\/span>, and “giant” in the <span>kjv<\/span>. Another Hebrew word is translated “giants” in the <span>nlt<\/span> and “Nephilim” (a transliteration of the Hebrew) in the <span>rsv<\/span> (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we cannot be sure that the Nephilim were of unusual physical stature.<\/p>\n<p>In several passages the <span>kjv<\/span> translates “giants” and the <span>rsv<\/span> translates “Rephaim” (e.g., Dt 2:20; 3:11; Jos 12:4). That word, usually in plural form, refers to several tribes of people who inhabited Palestine and who may have been unusually large in physical size. They included the Anakim of Judah’s coastal area and hill country around Hebron (Dt 2:11), the Emim of Moab (v 10), the Zamzummim of Ammon (v 20), and the inhabitants of Bashan (3:11). The word also appears in Joshua (Jos 12:4; 13:12; 15:8; 17:15; 18:16). Some interpreters have suggested that these people were the original inhabitants of Palestine who were distinct tribes of tall people and who were eventually conquered and absorbed by the Canaanites, Philistines, Hebrews, and other invading peoples. Other interpreters contend that they were not distinct racial tribes but were individuals of great stature, perhaps the result of disease, who were found among the various races and tribes of Palestine. Neither contention can be established with certainty. Another Hebrew term is translated “giant” in both the <span>kjv<\/span> and <span>nlt<\/span> (2 Sm 21:16-22; 1 Chr 20:4-8).<\/p>\n<p>Perhaps the most famous giant in biblical literature is Goliath of Gath, the Philistine soldier who challenged King Saul’s army at the valley of Elah and caused them to be dismayed and afraid (1 Sm 17). He is said to have been six cubits and a span tall, which has been variously interpreted as being between seven and a half and nine and a half feet (2.3 to 2.9 meters). David’s defeat of Goliath brought the youth prominence in Israel (18:5-7). Goliath is not referred to in the text as a “giant,” but his height marks him as one of gigantic size. King Og of Bashan was another unusually tall person (Dt 3:11).<\/p>\n<p><em>See also<\/em> Nephilim.<\/p>","content_en":"<h3>GIANTS<\/h3>\n<p>English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the <span>rsv<\/span>, and “giant” in the <span>kjv<\/span>. Another Hebrew word is translated “giants” in the <span>nlt<\/span> and “Nephilim” (a transliteration of the Hebrew) in the <span>rsv<\/span> (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we cannot be sure that the Nephilim were of unusual physical stature.<\/p>\n<p>In several passages the <span>kjv<\/span> translates “giants” and the <span>rsv<\/span> translates “Rephaim” (e.g., Dt 2:20; 3:11; Jos 12:4). That word, usually in plural form, refers to several tribes of people who inhabited Palestine and who may have been unusually large in physical size. They included the Anakim of Judah’s coastal area and hill country around Hebron (Dt 2:11), the Emim of Moab (v 10), the Zamzummim of Ammon (v 20), and the inhabitants of Bashan (3:11). The word also appears in Joshua (Jos 12:4; 13:12; 15:8; 17:15; 18:16). Some interpreters have suggested that these people were the original inhabitants of Palestine who were distinct tribes of tall people and who were eventually conquered and absorbed by the Canaanites, Philistines, Hebrews, and other invading peoples. Other interpreters contend that they were not distinct racial tribes but were individuals of great stature, perhaps the result of disease, who were found among the various races and tribes of Palestine. Neither contention can be established with certainty. Another Hebrew term is translated “giant” in both the <span>kjv<\/span> and <span>nlt<\/span> (2 Sm 21:16-22; 1 Chr 20:4-8).<\/p>\n<p>Perhaps the most famous giant in biblical literature is Goliath of Gath, the Philistine soldier who challenged King Saul’s army at the valley of Elah and caused them to be dismayed and afraid (1 Sm 17). He is said to have been six cubits and a span tall, which has been variously interpreted as being between seven and a half and nine and a half feet (2.3 to 2.9 meters). David’s defeat of Goliath brought the youth prominence in Israel (18:5-7). Goliath is not referred to in the text as a “giant,” but his height marks him as one of gigantic size. King Og of Bashan was another unusually tall person (Dt 3:11).<\/p>\n<p><em>See also<\/em> Nephilim.<\/p>","summary_ro":"GIANTS English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the rsv, and “giant” in the kjv. Another Hebrew word is translated “giants” in the nlt and “Nephilim” (a transliteration of the Hebrew) in the rsv (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we can...","summary_en":"GIANTS English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the rsv, and “giant” in the kjv. Another Hebrew word is translated “giants” in the nlt and “Nephilim” (a transliteration of the Hebrew) in the rsv (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we can...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:14","title_en":"Study Note: Iov 16:14","content_ro":"<p><strong>16:14<\/strong> <em>Again and again he smashes against me:<\/em> Job pictures himself as a fortress that God is besieging. Job saw God as a <em>warrior<\/em> (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).<\/p>","content_en":"<p><strong>16:14<\/strong> <em>Again and again he smashes against me:<\/em> Job pictures himself as a fortress that God is besieging. Job saw God as a <em>warrior<\/em> (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).<\/p>","summary_ro":"16:14 Again and again he smashes against me: Job pictures himself as a fortress that God is besieging. Job saw God as a warrior (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).","summary_en":"16:14 Again and again he smashes against me: Job pictures himself as a fortress that God is besieging. Job saw God as a warrior (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:14","title_en":"Study Note: Iov 16:14","content_ro":"<p><strong>16:14<\/strong> <em>Again and again he smashes against me:<\/em> Job pictures himself as a fortress that God is besieging. Job saw God as a <em>warrior<\/em> (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).<\/p>","content_en":"<p><strong>16:14<\/strong> <em>Again and again he smashes against me:<\/em> Job pictures himself as a fortress that God is besieging. Job saw God as a <em>warrior<\/em> (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).<\/p>","summary_ro":"16:14 Again and again he smashes against me: Job pictures himself as a fortress that God is besieging. Job saw God as a warrior (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).","summary_en":"16:14 Again and again he smashes against me: Job pictures himself as a fortress that God is besieging. Job saw God as a warrior (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:14","title_en":"Study Note: Iov 16:14","content_ro":"<p><strong>16:14<\/strong> <em>Again and again he smashes against me:<\/em> Job pictures himself as a fortress that God is besieging. Job saw God as a <em>warrior<\/em> (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).<\/p>","content_en":"<p><strong>16:14<\/strong> <em>Again and again he smashes against me:<\/em> Job pictures himself as a fortress that God is besieging. Job saw God as a <em>warrior<\/em> (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).<\/p>","summary_ro":"16:14 Again and again he smashes against me: Job pictures himself as a fortress that God is besieging. Job saw God as a warrior (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).","summary_en":"16:14 Again and again he smashes against me: Job pictures himself as a fortress that God is besieging. Job saw God as a warrior (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:14","title_en":"Study Note: Iov 16:14","content_ro":"<p><strong>16:14<\/strong> <em>Again and again he smashes against me:<\/em> Job pictures himself as a fortress that God is besieging. Job saw God as a <em>warrior<\/em> (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).<\/p>","content_en":"<p><strong>16:14<\/strong> <em>Again and again he smashes against me:<\/em> Job pictures himself as a fortress that God is besieging. Job saw God as a <em>warrior<\/em> (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).<\/p>","summary_ro":"16:14 Again and again he smashes against me: Job pictures himself as a fortress that God is besieging. Job saw God as a warrior (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).","summary_en":"16:14 Again and again he smashes against me: Job pictures himself as a fortress that God is besieging. Job saw God as a warrior (cp. Exod 15:3; Ps 24:8) who did not defend him or offer him salvation (Jer 20:11; Zeph 3:17) but attacked him as though he were dangerous (Job 6:12; see Isa 42:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":26473,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mourning","title_en":"Mourning","content_ro":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","content_en":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","summary_ro":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","summary_en":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:15","title_en":"Study Note: Iov 16:15","content_ro":"<p><strong>16:15<\/strong> Since Job insisted on his innocence, his wearing <em>burlap<\/em> (literally <em>I sewed on burlap<\/em>) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • <em>My pride lies in the dust<\/em> (literally <em>I have buried my horn in the dust<\/em>): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).<\/p>","content_en":"<p><strong>16:15<\/strong> Since Job insisted on his innocence, his wearing <em>burlap<\/em> (literally <em>I sewed on burlap<\/em>) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • <em>My pride lies in the dust<\/em> (literally <em>I have buried my horn in the dust<\/em>): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).<\/p>","summary_ro":"16:15 Since Job insisted on his innocence, his wearing burlap (literally I sewed on burlap) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • My pride lies in the dust (literally I have buried my horn in the dust): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).","summary_en":"16:15 Since Job insisted on his innocence, his wearing burlap (literally I sewed on burlap) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • My pride lies in the dust (literally I have buried my horn in the dust): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:15","title_en":"Study Note: Iov 16:15","content_ro":"<p><strong>16:15<\/strong> Since Job insisted on his innocence, his wearing <em>burlap<\/em> (literally <em>I sewed on burlap<\/em>) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • <em>My pride lies in the dust<\/em> (literally <em>I have buried my horn in the dust<\/em>): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).<\/p>","content_en":"<p><strong>16:15<\/strong> Since Job insisted on his innocence, his wearing <em>burlap<\/em> (literally <em>I sewed on burlap<\/em>) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • <em>My pride lies in the dust<\/em> (literally <em>I have buried my horn in the dust<\/em>): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).<\/p>","summary_ro":"16:15 Since Job insisted on his innocence, his wearing burlap (literally I sewed on burlap) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • My pride lies in the dust (literally I have buried my horn in the dust): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).","summary_en":"16:15 Since Job insisted on his innocence, his wearing burlap (literally I sewed on burlap) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • My pride lies in the dust (literally I have buried my horn in the dust): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:15","title_en":"Study Note: Iov 16:15","content_ro":"<p><strong>16:15<\/strong> Since Job insisted on his innocence, his wearing <em>burlap<\/em> (literally <em>I sewed on burlap<\/em>) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • <em>My pride lies in the dust<\/em> (literally <em>I have buried my horn in the dust<\/em>): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).<\/p>","content_en":"<p><strong>16:15<\/strong> Since Job insisted on his innocence, his wearing <em>burlap<\/em> (literally <em>I sewed on burlap<\/em>) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • <em>My pride lies in the dust<\/em> (literally <em>I have buried my horn in the dust<\/em>): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).<\/p>","summary_ro":"16:15 Since Job insisted on his innocence, his wearing burlap (literally I sewed on burlap) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • My pride lies in the dust (literally I have buried my horn in the dust): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).","summary_en":"16:15 Since Job insisted on his innocence, his wearing burlap (literally I sewed on burlap) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • My pride lies in the dust (literally I have buried my horn in the dust): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:15","title_en":"Study Note: Iov 16:15","content_ro":"<p><strong>16:15<\/strong> Since Job insisted on his innocence, his wearing <em>burlap<\/em> (literally <em>I sewed on burlap<\/em>) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • <em>My pride lies in the dust<\/em> (literally <em>I have buried my horn in the dust<\/em>): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).<\/p>","content_en":"<p><strong>16:15<\/strong> Since Job insisted on his innocence, his wearing <em>burlap<\/em> (literally <em>I sewed on burlap<\/em>) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • <em>My pride lies in the dust<\/em> (literally <em>I have buried my horn in the dust<\/em>): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).<\/p>","summary_ro":"16:15 Since Job insisted on his innocence, his wearing burlap (literally I sewed on burlap) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • My pride lies in the dust (literally I have buried my horn in the dust): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).","summary_en":"16:15 Since Job insisted on his innocence, his wearing burlap (literally I sewed on burlap) was a sign of mourning, not penitence. Perhaps it was attached to indicate that he would never remove it because he could never be consoled (Gen 37:34-35). • My pride lies in the dust (literally I have buried my horn in the dust): A horn symbolized dignity and power (1 Sam 2:1; Pss 75:4-5; 89:17, 24; 92:10; 112:9; 148:14); cutting it off inflicted degrading humiliation (Ps 75:10; Jer 48:25; Zech 1:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":7113,"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}],"17":[{"id":48536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:17","title_en":"Study Note: Iov 16:17","content_ro":"<p><strong>16:17<\/strong> <em>done no wrong<\/em> (or <em>done no violence;<\/em> Hebrew <span class=\"hebrew\" lang=\"he\">lo’-khamas<\/span>): If <em>violence<\/em> is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was <em>pure<\/em> because he was innocent (Gen 20:5; Isa 59:3).<\/p>","content_en":"<p><strong>16:17<\/strong> <em>done no wrong<\/em> (or <em>done no violence;<\/em> Hebrew <span class=\"hebrew\" lang=\"he\">lo’-khamas<\/span>): If <em>violence<\/em> is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was <em>pure<\/em> because he was innocent (Gen 20:5; Isa 59:3).<\/p>","summary_ro":"16:17 done no wrong (or done no violence; Hebrew lo’-khamas): If violence is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was pure because he was innocent (Gen 20:5; Isa 59:3).","summary_en":"16:17 done no wrong (or done no violence; Hebrew lo’-khamas): If violence is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was pure because he was innocent (Gen 20:5; Isa 59:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:17","title_en":"Study Note: Iov 16:17","content_ro":"<p><strong>16:17<\/strong> <em>done no wrong<\/em> (or <em>done no violence;<\/em> Hebrew <span class=\"hebrew\" lang=\"he\">lo’-khamas<\/span>): If <em>violence<\/em> is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was <em>pure<\/em> because he was innocent (Gen 20:5; Isa 59:3).<\/p>","content_en":"<p><strong>16:17<\/strong> <em>done no wrong<\/em> (or <em>done no violence;<\/em> Hebrew <span class=\"hebrew\" lang=\"he\">lo’-khamas<\/span>): If <em>violence<\/em> is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was <em>pure<\/em> because he was innocent (Gen 20:5; Isa 59:3).<\/p>","summary_ro":"16:17 done no wrong (or done no violence; Hebrew lo’-khamas): If violence is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was pure because he was innocent (Gen 20:5; Isa 59:3).","summary_en":"16:17 done no wrong (or done no violence; Hebrew lo’-khamas): If violence is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was pure because he was innocent (Gen 20:5; Isa 59:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:17","title_en":"Study Note: Iov 16:17","content_ro":"<p><strong>16:17<\/strong> <em>done no wrong<\/em> (or <em>done no violence;<\/em> Hebrew <span class=\"hebrew\" lang=\"he\">lo’-khamas<\/span>): If <em>violence<\/em> is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was <em>pure<\/em> because he was innocent (Gen 20:5; Isa 59:3).<\/p>","content_en":"<p><strong>16:17<\/strong> <em>done no wrong<\/em> (or <em>done no violence;<\/em> Hebrew <span class=\"hebrew\" lang=\"he\">lo’-khamas<\/span>): If <em>violence<\/em> is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was <em>pure<\/em> because he was innocent (Gen 20:5; Isa 59:3).<\/p>","summary_ro":"16:17 done no wrong (or done no violence; Hebrew lo’-khamas): If violence is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was pure because he was innocent (Gen 20:5; Isa 59:3).","summary_en":"16:17 done no wrong (or done no violence; Hebrew lo’-khamas): If violence is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was pure because he was innocent (Gen 20:5; Isa 59:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:17","title_en":"Study Note: Iov 16:17","content_ro":"<p><strong>16:17<\/strong> <em>done no wrong<\/em> (or <em>done no violence;<\/em> Hebrew <span class=\"hebrew\" lang=\"he\">lo’-khamas<\/span>): If <em>violence<\/em> is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was <em>pure<\/em> because he was innocent (Gen 20:5; Isa 59:3).<\/p>","content_en":"<p><strong>16:17<\/strong> <em>done no wrong<\/em> (or <em>done no violence;<\/em> Hebrew <span class=\"hebrew\" lang=\"he\">lo’-khamas<\/span>): If <em>violence<\/em> is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was <em>pure<\/em> because he was innocent (Gen 20:5; Isa 59:3).<\/p>","summary_ro":"16:17 done no wrong (or done no violence; Hebrew lo’-khamas): If violence is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was pure because he was innocent (Gen 20:5; Isa 59:3).","summary_en":"16:17 done no wrong (or done no violence; Hebrew lo’-khamas): If violence is the meaning, Job was possibly denying that he was a formidable warrior who should be attacked (16:12-14; see also Isa 59:6; Jon 3:8). • Contrary to Eliphaz’s charge (Job 15:4-5) and Bildad’s assumption (8:6), Job’s prayer was pure because he was innocent (Gen 20:5; Isa 59:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":48537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:18","title_en":"Study Note: Iov 16:18","content_ro":"<p><strong>16:18-22<\/strong> Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.<\/p>","content_en":"<p><strong>16:18-22<\/strong> Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.<\/p>","summary_ro":"16:18-22 Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.","summary_en":"16:18-22 Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48538,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:18","title_en":"Study Note: Iov 16:18","content_ro":"<p><strong>16:18<\/strong> Job’s <em>blood<\/em> would <em>cry out<\/em> that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).<\/p>","content_en":"<p><strong>16:18<\/strong> Job’s <em>blood<\/em> would <em>cry out<\/em> that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).<\/p>","summary_ro":"16:18 Job’s blood would cry out that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).","summary_en":"16:18 Job’s blood would cry out that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:18","title_en":"Study Note: Iov 16:18","content_ro":"<p><strong>16:18-22<\/strong> Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.<\/p>","content_en":"<p><strong>16:18-22<\/strong> Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.<\/p>","summary_ro":"16:18-22 Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.","summary_en":"16:18-22 Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76164,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:18","title_en":"Study Note: Iov 16:18","content_ro":"<p><strong>16:18<\/strong> Job’s <em>blood<\/em> would <em>cry out<\/em> that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).<\/p>","content_en":"<p><strong>16:18<\/strong> Job’s <em>blood<\/em> would <em>cry out<\/em> that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).<\/p>","summary_ro":"16:18 Job’s blood would cry out that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).","summary_en":"16:18 Job’s blood would cry out that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:18","title_en":"Study Note: Iov 16:18","content_ro":"<p><strong>16:18-22<\/strong> Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.<\/p>","content_en":"<p><strong>16:18-22<\/strong> Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.<\/p>","summary_ro":"16:18-22 Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.","summary_en":"16:18-22 Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103790,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:18","title_en":"Study Note: Iov 16:18","content_ro":"<p><strong>16:18<\/strong> Job’s <em>blood<\/em> would <em>cry out<\/em> that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).<\/p>","content_en":"<p><strong>16:18<\/strong> Job’s <em>blood<\/em> would <em>cry out<\/em> that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).<\/p>","summary_ro":"16:18 Job’s blood would cry out that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).","summary_en":"16:18 Job’s blood would cry out that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:18","title_en":"Study Note: Iov 16:18","content_ro":"<p><strong>16:18-22<\/strong> Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.<\/p>","content_en":"<p><strong>16:18-22<\/strong> Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.<\/p>","summary_ro":"16:18-22 Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.","summary_en":"16:18-22 Job expected his suffering to prove fatal (7:7, 21; 10:20-22); he pleaded with God to reveal his innocence even if he died first.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131416,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:18","title_en":"Study Note: Iov 16:18","content_ro":"<p><strong>16:18<\/strong> Job’s <em>blood<\/em> would <em>cry out<\/em> that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).<\/p>","content_en":"<p><strong>16:18<\/strong> Job’s <em>blood<\/em> would <em>cry out<\/em> that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).<\/p>","summary_ro":"16:18 Job’s blood would cry out that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).","summary_en":"16:18 Job’s blood would cry out that he had been innocent and that he had suffered undeservedly (cp. Gen 4:10-11; Isa 26:21; Ezek 24:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65978,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Our Advocate","title_en":"Our Advocate","content_ro":"<h3>Our Advocate<\/h3>\n<p>On four occasions in the Gospel of John, the unusual Greek word <span class=\"greek\" lang=\"el\">paraklētos<\/span> (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another popular translation, but this can also be misleading; the older English meaning of someone who strengthens (an “encourager”) is more accurate to the New Testament concept of <span class=\"greek\" lang=\"el\">paraklētos<\/span><em>.<\/em><\/p>\n<p>Jesus described the Spirit as <em>another<\/em> Advocate (14:16). Jesus, who is the first advocate (see 1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit described in John 14–16 is a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain Jesus’ own presence among his disciples. Five promises about the Spirit each indicate a different work that the Spirit does (John 14:16-17, 26; 15:26; 16:7-8, 13-14).<\/p>\n<p>The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit now continues the work of Jesus and his presence in the life of believers (14:16-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:25; 24:15; 2 Sam 15:12; 1 Kgs 12:6-14; 1 Chr 27:32; Job 16:18-22; Isa 1:26; 9:6; John 14:1–16:15; Gal 3:19-20; 6:13; 1 Tim 2:5; Heb 8:6; 9:15; 12:24; 1 Jn 2:1<\/p>","content_en":"<h3>Our Advocate<\/h3>\n<p>On four occasions in the Gospel of John, the unusual Greek word <span class=\"greek\" lang=\"el\">paraklētos<\/span> (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another popular translation, but this can also be misleading; the older English meaning of someone who strengthens (an “encourager”) is more accurate to the New Testament concept of <span class=\"greek\" lang=\"el\">paraklētos<\/span><em>.<\/em><\/p>\n<p>Jesus described the Spirit as <em>another<\/em> Advocate (14:16). Jesus, who is the first advocate (see 1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit described in John 14–16 is a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain Jesus’ own presence among his disciples. Five promises about the Spirit each indicate a different work that the Spirit does (John 14:16-17, 26; 15:26; 16:7-8, 13-14).<\/p>\n<p>The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit now continues the work of Jesus and his presence in the life of believers (14:16-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:25; 24:15; 2 Sam 15:12; 1 Kgs 12:6-14; 1 Chr 27:32; Job 16:18-22; Isa 1:26; 9:6; John 14:1–16:15; Gal 3:19-20; 6:13; 1 Tim 2:5; Heb 8:6; 9:15; 12:24; 1 Jn 2:1<\/p>","summary_ro":"Our Advocate On four occasions in the Gospel of John, the unusual Greek word paraklētos (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal mea...","summary_en":"Our Advocate On four occasions in the Gospel of John, the unusual Greek word paraklētos (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal mea...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93604,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Our Advocate","title_en":"Our Advocate","content_ro":"<h3>Our Advocate<\/h3>\n<p>On four occasions in the Gospel of John, the unusual Greek word <span class=\"greek\" lang=\"el\">paraklētos<\/span> (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another popular translation, but this can also be misleading; the older English meaning of someone who strengthens (an “encourager”) is more accurate to the New Testament concept of <span class=\"greek\" lang=\"el\">paraklētos<\/span><em>.<\/em><\/p>\n<p>Jesus described the Spirit as <em>another<\/em> Advocate (14:16). Jesus, who is the first advocate (see 1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit described in John 14–16 is a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain Jesus’ own presence among his disciples. Five promises about the Spirit each indicate a different work that the Spirit does (John 14:16-17, 26; 15:26; 16:7-8, 13-14).<\/p>\n<p>The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit now continues the work of Jesus and his presence in the life of believers (14:16-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:25; 24:15; 2 Sam 15:12; 1 Kgs 12:6-14; 1 Chr 27:32; Job 16:18-22; Isa 1:26; 9:6; John 14:1–16:15; Gal 3:19-20; 6:13; 1 Tim 2:5; Heb 8:6; 9:15; 12:24; 1 Jn 2:1<\/p>","content_en":"<h3>Our Advocate<\/h3>\n<p>On four occasions in the Gospel of John, the unusual Greek word <span class=\"greek\" lang=\"el\">paraklētos<\/span> (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another popular translation, but this can also be misleading; the older English meaning of someone who strengthens (an “encourager”) is more accurate to the New Testament concept of <span class=\"greek\" lang=\"el\">paraklētos<\/span><em>.<\/em><\/p>\n<p>Jesus described the Spirit as <em>another<\/em> Advocate (14:16). Jesus, who is the first advocate (see 1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit described in John 14–16 is a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain Jesus’ own presence among his disciples. Five promises about the Spirit each indicate a different work that the Spirit does (John 14:16-17, 26; 15:26; 16:7-8, 13-14).<\/p>\n<p>The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit now continues the work of Jesus and his presence in the life of believers (14:16-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:25; 24:15; 2 Sam 15:12; 1 Kgs 12:6-14; 1 Chr 27:32; Job 16:18-22; Isa 1:26; 9:6; John 14:1–16:15; Gal 3:19-20; 6:13; 1 Tim 2:5; Heb 8:6; 9:15; 12:24; 1 Jn 2:1<\/p>","summary_ro":"Our Advocate On four occasions in the Gospel of John, the unusual Greek word paraklētos (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal mea...","summary_en":"Our Advocate On four occasions in the Gospel of John, the unusual Greek word paraklētos (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal mea...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121230,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Our Advocate","title_en":"Our Advocate","content_ro":"<h3>Our Advocate<\/h3>\n<p>On four occasions in the Gospel of John, the unusual Greek word <span class=\"greek\" lang=\"el\">paraklētos<\/span> (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another popular translation, but this can also be misleading; the older English meaning of someone who strengthens (an “encourager”) is more accurate to the New Testament concept of <span class=\"greek\" lang=\"el\">paraklētos<\/span><em>.<\/em><\/p>\n<p>Jesus described the Spirit as <em>another<\/em> Advocate (14:16). Jesus, who is the first advocate (see 1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit described in John 14–16 is a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain Jesus’ own presence among his disciples. Five promises about the Spirit each indicate a different work that the Spirit does (John 14:16-17, 26; 15:26; 16:7-8, 13-14).<\/p>\n<p>The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit now continues the work of Jesus and his presence in the life of believers (14:16-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:25; 24:15; 2 Sam 15:12; 1 Kgs 12:6-14; 1 Chr 27:32; Job 16:18-22; Isa 1:26; 9:6; John 14:1–16:15; Gal 3:19-20; 6:13; 1 Tim 2:5; Heb 8:6; 9:15; 12:24; 1 Jn 2:1<\/p>","content_en":"<h3>Our Advocate<\/h3>\n<p>On four occasions in the Gospel of John, the unusual Greek word <span class=\"greek\" lang=\"el\">paraklētos<\/span> (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another popular translation, but this can also be misleading; the older English meaning of someone who strengthens (an “encourager”) is more accurate to the New Testament concept of <span class=\"greek\" lang=\"el\">paraklētos<\/span><em>.<\/em><\/p>\n<p>Jesus described the Spirit as <em>another<\/em> Advocate (14:16). Jesus, who is the first advocate (see 1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit described in John 14–16 is a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain Jesus’ own presence among his disciples. Five promises about the Spirit each indicate a different work that the Spirit does (John 14:16-17, 26; 15:26; 16:7-8, 13-14).<\/p>\n<p>The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit now continues the work of Jesus and his presence in the life of believers (14:16-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:25; 24:15; 2 Sam 15:12; 1 Kgs 12:6-14; 1 Chr 27:32; Job 16:18-22; Isa 1:26; 9:6; John 14:1–16:15; Gal 3:19-20; 6:13; 1 Tim 2:5; Heb 8:6; 9:15; 12:24; 1 Jn 2:1<\/p>","summary_ro":"Our Advocate On four occasions in the Gospel of John, the unusual Greek word paraklētos (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal mea...","summary_en":"Our Advocate On four occasions in the Gospel of John, the unusual Greek word paraklētos (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal mea...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148856,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Our Advocate","title_en":"Our Advocate","content_ro":"<h3>Our Advocate<\/h3>\n<p>On four occasions in the Gospel of John, the unusual Greek word <span class=\"greek\" lang=\"el\">paraklētos<\/span> (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another popular translation, but this can also be misleading; the older English meaning of someone who strengthens (an “encourager”) is more accurate to the New Testament concept of <span class=\"greek\" lang=\"el\">paraklētos<\/span><em>.<\/em><\/p>\n<p>Jesus described the Spirit as <em>another<\/em> Advocate (14:16). Jesus, who is the first advocate (see 1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit described in John 14–16 is a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain Jesus’ own presence among his disciples. Five promises about the Spirit each indicate a different work that the Spirit does (John 14:16-17, 26; 15:26; 16:7-8, 13-14).<\/p>\n<p>The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit now continues the work of Jesus and his presence in the life of believers (14:16-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:25; 24:15; 2 Sam 15:12; 1 Kgs 12:6-14; 1 Chr 27:32; Job 16:18-22; Isa 1:26; 9:6; John 14:1–16:15; Gal 3:19-20; 6:13; 1 Tim 2:5; Heb 8:6; 9:15; 12:24; 1 Jn 2:1<\/p>","content_en":"<h3>Our Advocate<\/h3>\n<p>On four occasions in the Gospel of John, the unusual Greek word <span class=\"greek\" lang=\"el\">paraklētos<\/span> (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another popular translation, but this can also be misleading; the older English meaning of someone who strengthens (an “encourager”) is more accurate to the New Testament concept of <span class=\"greek\" lang=\"el\">paraklētos<\/span><em>.<\/em><\/p>\n<p>Jesus described the Spirit as <em>another<\/em> Advocate (14:16). Jesus, who is the first advocate (see 1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit described in John 14–16 is a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain Jesus’ own presence among his disciples. Five promises about the Spirit each indicate a different work that the Spirit does (John 14:16-17, 26; 15:26; 16:7-8, 13-14).<\/p>\n<p>The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit now continues the work of Jesus and his presence in the life of believers (14:16-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:25; 24:15; 2 Sam 15:12; 1 Kgs 12:6-14; 1 Chr 27:32; Job 16:18-22; Isa 1:26; 9:6; John 14:1–16:15; Gal 3:19-20; 6:13; 1 Tim 2:5; Heb 8:6; 9:15; 12:24; 1 Jn 2:1<\/p>","summary_ro":"Our Advocate On four occasions in the Gospel of John, the unusual Greek word paraklētos (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal mea...","summary_en":"Our Advocate On four occasions in the Gospel of John, the unusual Greek word paraklētos (“called alongside,” “advocate”) is used to describe the Holy Spirit (John 14:16, 26; 15:26; 16:7). This term occurs elsewhere in Greek literature, where it refers to a legal advocate—someone who speaks in a person’s defense and provides legal counsel. “Counselor” is a popular translation of this term, but the therapeutic connotations of this word in contemporary English are misleading; the older legal mea...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":48539,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:19","title_en":"Study Note: Iov 16:19","content_ro":"<p><strong>16:19-21<\/strong> <em>my witness is in heaven:<\/em> Job wished for a benevolent third party who would <em>mediate<\/em> between him and God (see 9:32-35). Job wanted an <em>advocate<\/em> from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).<\/p>","content_en":"<p><strong>16:19-21<\/strong> <em>my witness is in heaven:<\/em> Job wished for a benevolent third party who would <em>mediate<\/em> between him and God (see 9:32-35). Job wanted an <em>advocate<\/em> from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).<\/p>","summary_ro":"16:19-21 my witness is in heaven: Job wished for a benevolent third party who would mediate between him and God (see 9:32-35). Job wanted an advocate from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).","summary_en":"16:19-21 my witness is in heaven: Job wished for a benevolent third party who would mediate between him and God (see 9:32-35). Job wanted an advocate from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76165,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:19","title_en":"Study Note: Iov 16:19","content_ro":"<p><strong>16:19-21<\/strong> <em>my witness is in heaven:<\/em> Job wished for a benevolent third party who would <em>mediate<\/em> between him and God (see 9:32-35). Job wanted an <em>advocate<\/em> from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).<\/p>","content_en":"<p><strong>16:19-21<\/strong> <em>my witness is in heaven:<\/em> Job wished for a benevolent third party who would <em>mediate<\/em> between him and God (see 9:32-35). Job wanted an <em>advocate<\/em> from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).<\/p>","summary_ro":"16:19-21 my witness is in heaven: Job wished for a benevolent third party who would mediate between him and God (see 9:32-35). Job wanted an advocate from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).","summary_en":"16:19-21 my witness is in heaven: Job wished for a benevolent third party who would mediate between him and God (see 9:32-35). Job wanted an advocate from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103791,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:19","title_en":"Study Note: Iov 16:19","content_ro":"<p><strong>16:19-21<\/strong> <em>my witness is in heaven:<\/em> Job wished for a benevolent third party who would <em>mediate<\/em> between him and God (see 9:32-35). Job wanted an <em>advocate<\/em> from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).<\/p>","content_en":"<p><strong>16:19-21<\/strong> <em>my witness is in heaven:<\/em> Job wished for a benevolent third party who would <em>mediate<\/em> between him and God (see 9:32-35). Job wanted an <em>advocate<\/em> from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).<\/p>","summary_ro":"16:19-21 my witness is in heaven: Job wished for a benevolent third party who would mediate between him and God (see 9:32-35). Job wanted an advocate from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).","summary_en":"16:19-21 my witness is in heaven: Job wished for a benevolent third party who would mediate between him and God (see 9:32-35). Job wanted an advocate from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 16:19","title_en":"Study Note: Iov 16:19","content_ro":"<p><strong>16:19-21<\/strong> <em>my witness is in heaven:<\/em> Job wished for a benevolent third party who would <em>mediate<\/em> between him and God (see 9:32-35). Job wanted an <em>advocate<\/em> from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).<\/p>","content_en":"<p><strong>16:19-21<\/strong> <em>my witness is in heaven:<\/em> Job wished for a benevolent third party who would <em>mediate<\/em> between him and God (see 9:32-35). Job wanted an <em>advocate<\/em> from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).<\/p>","summary_ro":"16:19-21 my witness is in heaven: Job wished for a benevolent third party who would mediate between him and God (see 9:32-35). Job wanted an advocate from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).","summary_en":"16:19-21 my witness is in heaven: Job wished for a benevolent third party who would mediate between him and God (see 9:32-35). Job wanted an advocate from heaven (16:19; cp. Zech 3:1) who would eventually stand on the earth (Job 19:25; cp. 1 Sam 24:15; John 14:16, 26; 15:26; 16:7; 1 Jn 2:1).","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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