Iov 18
1 Bildad din Şuah a luat cuvântul şi a zis:
2 ,,Când vei pune capăt acestor cuvântări? Vino-ţi în minte şi apoi vom vorbi.
3 Pentruce ne socoţi atât de dobitoci? Pentru ce ne priveşti ca pe nişte vite?
4 Oare pentru tine, care te sfîşii în mânia ta, s-ajungă pustiu pământul, şi să se strămute stâncile din locul lor?
5 5. Da, lumina celui rău se va stinge, şi flacăra din focul lui, nu va mai străluci.
6 Se va întuneca lumina în cortul lui, şi se va stinge candela deasupra lui.
7 Paşii lui cei puternici se vor strâmta; şi, cu toate opintirile lui, va cădea.
8 Căci calcă cu picioarele pe laţ, şi umblă prin ochiuri de reţea;
9 este prins în cursă de călcăi, şi laţul pune stăpânire pe el;
10 capcana în care se prinde este ascunsă în pământ, şi prinzătoarea îi stă pe cărare.
11 De jur împrejur îl apucă spaima, şi-l urmăreşte pas cu pas.
12 Foamea îi mănâncă puterile, nenorocirea este alături de el.
13 Mădularele îi sânt mistuite unul după altul, mădularele îi sânt mâncate de întâiul născut al morţii.
14 Este smuls din cortul lui unde se credea la adăpost, şi este târât spre împăratul spaimelor.
15 Nimeni din ai lui nu locuieşte în cortul lui, pucioasă este presărată pe locuinţa lui.
16 Jos, i se usucă rădăcinile; sus îi sânt ramurile tăiate.
17 Îi piere pomenirea de pe pământ, numele lui nu mai este pe uliţă.
18 Este împins din lumină în întunerec, şi este izgonit din lume.
19 Nu lasă nici moştenitori, nici sămânţă în poporul său, nicio rămăşiţă vie în locurile în cari locuia.
20 Neamurile cari vor veni se vor uimi de prăpădirea lui, şi neamul de acum va fi cuprins de groază.
21 Aceasta este soarta celui rău, aceasta este soarta celui ce nu cunoaşte pe Dumnezeu.``
{"verseMap":{"1":[{"id":4922,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bildad","title_en":"Bildad","content_ro":"<h3>BILDAD<\/h3>\n<p>One of three friends who came to comfort Job in his anguish, identified as a Shuhite (Jb 2:11). That term suggests that he was a descendant of Shuah, son of Abraham and his second wife Keturah (Gn 25:1-2). Bildad spoke to Job on three occasions. In his first speech he asserted that God upholds the just and punishes the wicked (Jb 8). Job must therefore be a hypocrite to say that he is right with God. In his second speech Bildad emphasized the immediate punishment of the wicked in this life (ch 18). Job must therefore be wicked because of his intense suffering. In his third speech Bildad proclaimed the majesty of God and called man a worm by comparison (ch 25). He implied that Job was foolish to claim to be righteous before such a holy God.<\/p>\n<p><em>See also<\/em> Job, Book of.<\/p>","content_en":"<h3>BILDAD<\/h3>\n<p>One of three friends who came to comfort Job in his anguish, identified as a Shuhite (Jb 2:11). That term suggests that he was a descendant of Shuah, son of Abraham and his second wife Keturah (Gn 25:1-2). Bildad spoke to Job on three occasions. In his first speech he asserted that God upholds the just and punishes the wicked (Jb 8). Job must therefore be a hypocrite to say that he is right with God. In his second speech Bildad emphasized the immediate punishment of the wicked in this life (ch 18). Job must therefore be wicked because of his intense suffering. In his third speech Bildad proclaimed the majesty of God and called man a worm by comparison (ch 25). He implied that Job was foolish to claim to be righteous before such a holy God.<\/p>\n<p><em>See also<\/em> Job, Book of.<\/p>","summary_ro":"BILDAD One of three friends who came to comfort Job in his anguish, identified as a Shuhite (Jb 2:11). That term suggests that he was a descendant of Shuah, son of Abraham and his second wife Keturah (Gn 25:1-2). Bildad spoke to Job on three occasions. In his first speech he asserted that God upholds the just and punishes the wicked (Jb 8). Job must therefore be a hypocrite to say that he is right with God. In his second speech Bildad emphasized the immediate punishment of the wicked in this ...","summary_en":"BILDAD One of three friends who came to comfort Job in his anguish, identified as a Shuhite (Jb 2:11). That term suggests that he was a descendant of Shuah, son of Abraham and his second wife Keturah (Gn 25:1-2). Bildad spoke to Job on three occasions. In his first speech he asserted that God upholds the just and punishes the wicked (Jb 8). Job must therefore be a hypocrite to say that he is right with God. In his second speech Bildad emphasized the immediate punishment of the wicked in this ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35226,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shuhite","title_en":"Shuhite","content_ro":"<h3>SHUHITE<\/h3>\n<p>Arab tribe, apparently descended from Shuah, the son of Abraham by Keturah. They were located near the land of Uz. Bildad, one of the three friends of Job, is identified as a Shuhite (Jb 2:11; 8:1; 18:1; 25:1; 42:9).<\/p>","content_en":"<h3>SHUHITE<\/h3>\n<p>Arab tribe, apparently descended from Shuah, the son of Abraham by Keturah. They were located near the land of Uz. Bildad, one of the three friends of Job, is identified as a Shuhite (Jb 2:11; 8:1; 18:1; 25:1; 42:9).<\/p>","summary_ro":"SHUHITE Arab tribe, apparently descended from Shuah, the son of Abraham by Keturah. They were located near the land of Uz. Bildad, one of the three friends of Job, is identified as a Shuhite (Jb 2:11; 8:1; 18:1; 25:1; 42:9).","summary_en":"SHUHITE Arab tribe, apparently descended from Shuah, the son of Abraham by Keturah. They were located near the land of Uz. Bildad, one of the three friends of Job, is identified as a Shuhite (Jb 2:11; 8:1; 18:1; 25:1; 42:9).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":48549,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:2","title_en":"Study Note: Iov 18:2","content_ro":"<p><strong>18:2-3<\/strong> <em>How long before you stop talking?<\/em> Bildad addressed Job in the plural, perhaps meaning “people like you.”<\/p>","content_en":"<p><strong>18:2-3<\/strong> <em>How long before you stop talking?<\/em> Bildad addressed Job in the plural, perhaps meaning “people like you.”<\/p>","summary_ro":"18:2-3 How long before you stop talking? Bildad addressed Job in the plural, perhaps meaning “people like you.”","summary_en":"18:2-3 How long before you stop talking? Bildad addressed Job in the plural, perhaps meaning “people like you.”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76175,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:2","title_en":"Study Note: Iov 18:2","content_ro":"<p><strong>18:2-3<\/strong> <em>How long before you stop talking?<\/em> Bildad addressed Job in the plural, perhaps meaning “people like you.”<\/p>","content_en":"<p><strong>18:2-3<\/strong> <em>How long before you stop talking?<\/em> Bildad addressed Job in the plural, perhaps meaning “people like you.”<\/p>","summary_ro":"18:2-3 How long before you stop talking? Bildad addressed Job in the plural, perhaps meaning “people like you.”","summary_en":"18:2-3 How long before you stop talking? Bildad addressed Job in the plural, perhaps meaning “people like you.”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103801,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:2","title_en":"Study Note: Iov 18:2","content_ro":"<p><strong>18:2-3<\/strong> <em>How long before you stop talking?<\/em> Bildad addressed Job in the plural, perhaps meaning “people like you.”<\/p>","content_en":"<p><strong>18:2-3<\/strong> <em>How long before you stop talking?<\/em> Bildad addressed Job in the plural, perhaps meaning “people like you.”<\/p>","summary_ro":"18:2-3 How long before you stop talking? Bildad addressed Job in the plural, perhaps meaning “people like you.”","summary_en":"18:2-3 How long before you stop talking? Bildad addressed Job in the plural, perhaps meaning “people like you.”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131427,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:2","title_en":"Study Note: Iov 18:2","content_ro":"<p><strong>18:2-3<\/strong> <em>How long before you stop talking?<\/em> Bildad addressed Job in the plural, perhaps meaning “people like you.”<\/p>","content_en":"<p><strong>18:2-3<\/strong> <em>How long before you stop talking?<\/em> Bildad addressed Job in the plural, perhaps meaning “people like you.”<\/p>","summary_ro":"18:2-3 How long before you stop talking? Bildad addressed Job in the plural, perhaps meaning “people like you.”","summary_en":"18:2-3 How long before you stop talking? Bildad addressed Job in the plural, perhaps meaning “people like you.”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":23284,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Light","title_en":"Light","content_ro":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","content_en":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","summary_ro":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","summary_en":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48550,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:5","title_en":"Study Note: Iov 18:5","content_ro":"<p><strong>18:5<\/strong> <em>The light of the wicked will be snuffed out<\/em> could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).<\/p>","content_en":"<p><strong>18:5<\/strong> <em>The light of the wicked will be snuffed out<\/em> could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).<\/p>","summary_ro":"18:5 The light of the wicked will be snuffed out could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).","summary_en":"18:5 The light of the wicked will be snuffed out could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76176,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:5","title_en":"Study Note: Iov 18:5","content_ro":"<p><strong>18:5<\/strong> <em>The light of the wicked will be snuffed out<\/em> could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).<\/p>","content_en":"<p><strong>18:5<\/strong> <em>The light of the wicked will be snuffed out<\/em> could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).<\/p>","summary_ro":"18:5 The light of the wicked will be snuffed out could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).","summary_en":"18:5 The light of the wicked will be snuffed out could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103802,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:5","title_en":"Study Note: Iov 18:5","content_ro":"<p><strong>18:5<\/strong> <em>The light of the wicked will be snuffed out<\/em> could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).<\/p>","content_en":"<p><strong>18:5<\/strong> <em>The light of the wicked will be snuffed out<\/em> could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).<\/p>","summary_ro":"18:5 The light of the wicked will be snuffed out could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).","summary_en":"18:5 The light of the wicked will be snuffed out could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131428,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:5","title_en":"Study Note: Iov 18:5","content_ro":"<p><strong>18:5<\/strong> <em>The light of the wicked will be snuffed out<\/em> could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).<\/p>","content_en":"<p><strong>18:5<\/strong> <em>The light of the wicked will be snuffed out<\/em> could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).<\/p>","summary_ro":"18:5 The light of the wicked will be snuffed out could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).","summary_en":"18:5 The light of the wicked will be snuffed out could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":48551,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:7","title_en":"Study Note: Iov 18:7","content_ro":"<p><strong>18:7<\/strong> The <em>stride<\/em> that is <em>shortened<\/em> is the opposite of walking and running in the blessed life (Prov 4:12).<\/p>","content_en":"<p><strong>18:7<\/strong> The <em>stride<\/em> that is <em>shortened<\/em> is the opposite of walking and running in the blessed life (Prov 4:12).<\/p>","summary_ro":"18:7 The stride that is shortened is the opposite of walking and running in the blessed life (Prov 4:12).","summary_en":"18:7 The stride that is shortened is the opposite of walking and running in the blessed life (Prov 4:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76177,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:7","title_en":"Study Note: Iov 18:7","content_ro":"<p><strong>18:7<\/strong> The <em>stride<\/em> that is <em>shortened<\/em> is the opposite of walking and running in the blessed life (Prov 4:12).<\/p>","content_en":"<p><strong>18:7<\/strong> The <em>stride<\/em> that is <em>shortened<\/em> is the opposite of walking and running in the blessed life (Prov 4:12).<\/p>","summary_ro":"18:7 The stride that is shortened is the opposite of walking and running in the blessed life (Prov 4:12).","summary_en":"18:7 The stride that is shortened is the opposite of walking and running in the blessed life (Prov 4:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103803,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:7","title_en":"Study Note: Iov 18:7","content_ro":"<p><strong>18:7<\/strong> The <em>stride<\/em> that is <em>shortened<\/em> is the opposite of walking and running in the blessed life (Prov 4:12).<\/p>","content_en":"<p><strong>18:7<\/strong> The <em>stride<\/em> that is <em>shortened<\/em> is the opposite of walking and running in the blessed life (Prov 4:12).<\/p>","summary_ro":"18:7 The stride that is shortened is the opposite of walking and running in the blessed life (Prov 4:12).","summary_en":"18:7 The stride that is shortened is the opposite of walking and running in the blessed life (Prov 4:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131429,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:7","title_en":"Study Note: Iov 18:7","content_ro":"<p><strong>18:7<\/strong> The <em>stride<\/em> that is <em>shortened<\/em> is the opposite of walking and running in the blessed life (Prov 4:12).<\/p>","content_en":"<p><strong>18:7<\/strong> The <em>stride<\/em> that is <em>shortened<\/em> is the opposite of walking and running in the blessed life (Prov 4:12).<\/p>","summary_ro":"18:7 The stride that is shortened is the opposite of walking and running in the blessed life (Prov 4:12).","summary_en":"18:7 The stride that is shortened is the opposite of walking and running in the blessed life (Prov 4:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":48552,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:8","title_en":"Study Note: Iov 18:8","content_ro":"<p><strong>18:8-10<\/strong> A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).<\/p>","content_en":"<p><strong>18:8-10<\/strong> A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).<\/p>","summary_ro":"18:8-10 A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).","summary_en":"18:8-10 A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76178,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:8","title_en":"Study Note: Iov 18:8","content_ro":"<p><strong>18:8-10<\/strong> A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).<\/p>","content_en":"<p><strong>18:8-10<\/strong> A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).<\/p>","summary_ro":"18:8-10 A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).","summary_en":"18:8-10 A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103804,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:8","title_en":"Study Note: Iov 18:8","content_ro":"<p><strong>18:8-10<\/strong> A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).<\/p>","content_en":"<p><strong>18:8-10<\/strong> A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).<\/p>","summary_ro":"18:8-10 A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).","summary_en":"18:8-10 A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131430,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:8","title_en":"Study Note: Iov 18:8","content_ro":"<p><strong>18:8-10<\/strong> A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).<\/p>","content_en":"<p><strong>18:8-10<\/strong> A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).<\/p>","summary_ro":"18:8-10 A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).","summary_en":"18:8-10 A series of hunting devices illustrates the biblical principle of retribution (see study note on 34:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":12082,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fear","title_en":"Fear","content_ro":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","content_en":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","summary_ro":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","summary_en":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48553,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:11","title_en":"Study Note: Iov 18:11","content_ro":"<p><strong>18:11-13<\/strong> Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).<\/p>","content_en":"<p><strong>18:11-13<\/strong> Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).<\/p>","summary_ro":"18:11-13 Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).","summary_en":"18:11-13 Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76179,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:11","title_en":"Study Note: Iov 18:11","content_ro":"<p><strong>18:11-13<\/strong> Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).<\/p>","content_en":"<p><strong>18:11-13<\/strong> Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).<\/p>","summary_ro":"18:11-13 Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).","summary_en":"18:11-13 Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103805,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:11","title_en":"Study Note: Iov 18:11","content_ro":"<p><strong>18:11-13<\/strong> Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).<\/p>","content_en":"<p><strong>18:11-13<\/strong> Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).<\/p>","summary_ro":"18:11-13 Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).","summary_en":"18:11-13 Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131431,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:11","title_en":"Study Note: Iov 18:11","content_ro":"<p><strong>18:11-13<\/strong> Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).<\/p>","content_en":"<p><strong>18:11-13<\/strong> Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).<\/p>","summary_ro":"18:11-13 Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).","summary_en":"18:11-13 Bildad applies the biblical principle of retribution (18:8-10) to Job, as do Eliphaz (15:21-23) and Zophar (20:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":12310,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Firstborn","title_en":"Firstborn","content_ro":"<h3>FIRSTBORN<\/h3>\n<p>Term used in the Bible to describe a family’s oldest son or daughter (Gn 22:21; 29:26). Israel was called God’s firstborn because of that nation’s miraculous beginning and special deliverance out of Egypt (Gn 17:5, 15-16; Ex 4:22). As God’s firstborn, Israel had unique privileges over all other nations. Gentiles were “blessed” only in relation to their kindness to Israel (Gn 12:3; Ex 19:6; Dt 4:5-8). The prophet Isaiah foresaw a day when Israel would have a double portion of inheritance (Is 61:7). Thus, being firstborn implies priority or preeminence, as well as an inheritance.<\/p>\n<p>The expression “first-born of the poor,” (Is 14:30, <span>rsv<\/span>) means one who is supremely poor, the poorest of the poor. Another figurative expression, “first-born of death” (Jb 18:13, <span>rsv<\/span>), implied that Job’s disease was fatal.<\/p>\n<p>Because God delivered Israel’s firstborn sons from death in Egypt, he expected each firstborn to be sanctified to him (Ex 11:4-7; 13:12). The first male child was a representative of the entire offspring (Gn 49:3; Ex 22:29; Nm 3:13). The firstborn of all animals used in sacrifice was to be sanctified to the Lord (Ex 13:2, 15).<\/p>\n<p class=\"h2\" id=\"FirstbornandRedemption\">Firstborn and Redemption<\/p>\n<p>The firstborn of every tribe except Levi’s was to be redeemed by a sum not to exceed five shekels (Nm 18:15-16). Redemption implied a previous bondage and was to remind Israel of their redemption from bondage in Egypt (Ex 13:2-8).<\/p>\n<p>The firstborn of ritually clean animals was devoted to the Lord. It was brought to the tabernacle (or later, the temple) within a year from the eighth day after birth. This animal was then sacrificed and its blood sprinkled on the altar. The meat of the sacrificed animal was for the priests (Ex 13:13; 22:30; cf. Nm 18:17). The firstborn of unclean animals could be redeemed with an addition of one-fifth of the value as determined by the priest. If not redeemed, these animals were sold, exchanged, or destroyed by the priests (Lv 27:27). The colt of an ass was to be redeemed with a lamb (Ex 13:13). If not redeemed, it was to be killed. Meat from unclean animals was not eaten.<\/p>\n<p class=\"h2\" id=\"FirstbornandBirthright\">Firstborn and Birthright<\/p>\n<p>The firstborn acted as priest of the family in the father’s absence or death. Esau and Reuben are both examples (Gn 27:19, 32; 1 Chr 5:1-2). This position of the firstborn ceased when the priesthood was committed to Levi’s tribe (Nm 3:12-13). All the firstborn of succeeding generations had to be redeemed. The redemption money became part of the Levites’ yearly income (8:17; 18:16).<\/p>\n<p>A double portion of the family inheritance was the right of the firstborn. This protected the firstborn when there was a polygamous marriage. The son of a favorite wife could not take the place of the first son born of the household (Dt 21:17).<\/p>\n<p>The title “firstborn” is applied to Christ (Lk 2:7; Rom 8:29; Col 1:15, 18; Heb 1:6; Rv 1:5). It stresses Christ’s preeminence over all because he was the first to rise from the dead. As firstborn, Christ is heir of all things (Heb 1:2) and the head of the church (Eph 1:20-23; Col 1:18, 24; Heb 2:10-12).<\/p>\n<p><em>See also<\/em> Birthright; Heir; Inheritance; Primogeniture.<\/p>","content_en":"<h3>FIRSTBORN<\/h3>\n<p>Term used in the Bible to describe a family’s oldest son or daughter (Gn 22:21; 29:26). Israel was called God’s firstborn because of that nation’s miraculous beginning and special deliverance out of Egypt (Gn 17:5, 15-16; Ex 4:22). As God’s firstborn, Israel had unique privileges over all other nations. Gentiles were “blessed” only in relation to their kindness to Israel (Gn 12:3; Ex 19:6; Dt 4:5-8). The prophet Isaiah foresaw a day when Israel would have a double portion of inheritance (Is 61:7). Thus, being firstborn implies priority or preeminence, as well as an inheritance.<\/p>\n<p>The expression “first-born of the poor,” (Is 14:30, <span>rsv<\/span>) means one who is supremely poor, the poorest of the poor. Another figurative expression, “first-born of death” (Jb 18:13, <span>rsv<\/span>), implied that Job’s disease was fatal.<\/p>\n<p>Because God delivered Israel’s firstborn sons from death in Egypt, he expected each firstborn to be sanctified to him (Ex 11:4-7; 13:12). The first male child was a representative of the entire offspring (Gn 49:3; Ex 22:29; Nm 3:13). The firstborn of all animals used in sacrifice was to be sanctified to the Lord (Ex 13:2, 15).<\/p>\n<p class=\"h2\" id=\"FirstbornandRedemption\">Firstborn and Redemption<\/p>\n<p>The firstborn of every tribe except Levi’s was to be redeemed by a sum not to exceed five shekels (Nm 18:15-16). Redemption implied a previous bondage and was to remind Israel of their redemption from bondage in Egypt (Ex 13:2-8).<\/p>\n<p>The firstborn of ritually clean animals was devoted to the Lord. It was brought to the tabernacle (or later, the temple) within a year from the eighth day after birth. This animal was then sacrificed and its blood sprinkled on the altar. The meat of the sacrificed animal was for the priests (Ex 13:13; 22:30; cf. Nm 18:17). The firstborn of unclean animals could be redeemed with an addition of one-fifth of the value as determined by the priest. If not redeemed, these animals were sold, exchanged, or destroyed by the priests (Lv 27:27). The colt of an ass was to be redeemed with a lamb (Ex 13:13). If not redeemed, it was to be killed. Meat from unclean animals was not eaten.<\/p>\n<p class=\"h2\" id=\"FirstbornandBirthright\">Firstborn and Birthright<\/p>\n<p>The firstborn acted as priest of the family in the father’s absence or death. Esau and Reuben are both examples (Gn 27:19, 32; 1 Chr 5:1-2). This position of the firstborn ceased when the priesthood was committed to Levi’s tribe (Nm 3:12-13). All the firstborn of succeeding generations had to be redeemed. The redemption money became part of the Levites’ yearly income (8:17; 18:16).<\/p>\n<p>A double portion of the family inheritance was the right of the firstborn. This protected the firstborn when there was a polygamous marriage. The son of a favorite wife could not take the place of the first son born of the household (Dt 21:17).<\/p>\n<p>The title “firstborn” is applied to Christ (Lk 2:7; Rom 8:29; Col 1:15, 18; Heb 1:6; Rv 1:5). It stresses Christ’s preeminence over all because he was the first to rise from the dead. As firstborn, Christ is heir of all things (Heb 1:2) and the head of the church (Eph 1:20-23; Col 1:18, 24; Heb 2:10-12).<\/p>\n<p><em>See also<\/em> Birthright; Heir; Inheritance; Primogeniture.<\/p>","summary_ro":"FIRSTBORN Term used in the Bible to describe a family’s oldest son or daughter (Gn 22:21; 29:26). Israel was called God’s firstborn because of that nation’s miraculous beginning and special deliverance out of Egypt (Gn 17:5, 15-16; Ex 4:22). As God’s firstborn, Israel had unique privileges over all other nations. Gentiles were “blessed” only in relation to their kindness to Israel (Gn 12:3; Ex 19:6; Dt 4:5-8). The prophet Isaiah foresaw a day when Israel would have a double portion of inherit...","summary_en":"FIRSTBORN Term used in the Bible to describe a family’s oldest son or daughter (Gn 22:21; 29:26). Israel was called God’s firstborn because of that nation’s miraculous beginning and special deliverance out of Egypt (Gn 17:5, 15-16; Ex 4:22). As God’s firstborn, Israel had unique privileges over all other nations. Gentiles were “blessed” only in relation to their kindness to Israel (Gn 12:3; Ex 19:6; Dt 4:5-8). The prophet Isaiah foresaw a day when Israel would have a double portion of inherit...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48554,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:13","title_en":"Study Note: Iov 18:13","content_ro":"<p><strong>18:13<\/strong> <em>death devours:<\/em> Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).<\/p>","content_en":"<p><strong>18:13<\/strong> <em>death devours:<\/em> Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).<\/p>","summary_ro":"18:13 death devours: Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).","summary_en":"18:13 death devours: Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76180,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:13","title_en":"Study Note: Iov 18:13","content_ro":"<p><strong>18:13<\/strong> <em>death devours:<\/em> Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).<\/p>","content_en":"<p><strong>18:13<\/strong> <em>death devours:<\/em> Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).<\/p>","summary_ro":"18:13 death devours: Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).","summary_en":"18:13 death devours: Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103806,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:13","title_en":"Study Note: Iov 18:13","content_ro":"<p><strong>18:13<\/strong> <em>death devours:<\/em> Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).<\/p>","content_en":"<p><strong>18:13<\/strong> <em>death devours:<\/em> Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).<\/p>","summary_ro":"18:13 death devours: Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).","summary_en":"18:13 death devours: Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131432,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:13","title_en":"Study Note: Iov 18:13","content_ro":"<p><strong>18:13<\/strong> <em>death devours:<\/em> Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).<\/p>","content_en":"<p><strong>18:13<\/strong> <em>death devours:<\/em> Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).<\/p>","summary_ro":"18:13 death devours: Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).","summary_en":"18:13 death devours: Isaiah later reversed the figure and saw the Lord as swallowing up death (Isa 25:8; see 1 Cor 15:54).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":5710,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Brimstone*","title_en":"Brimstone*","content_ro":"<h3>BRIMSTONE*<\/h3>\n<p>Old name for the nonmetallic element sulfur, literally “the stone that burns.” Sulfur ignites at a relatively low temperature and burns to produce acrid fumes of sulfur dioxide. Sulfur occurs naturally in volcanic regions such as the valley of the Dead Sea. “Fire and brimstone” are strongly associated in the Bible with divine retribution (Gn 19:24; Dt 29:23; Jb 18:15; Ps 11:6; Ez 38:22; and in <span>kjv<\/span>, Lk 17:29; Rv 9:17-18; 14:10; 19:20; 20:10; 21:8). The last volcanic eruptions in Israel, which radiocarbon dating indicates took place about 4,000 years ago, probably left an impression on the inhabitants of the area that was passed on for generations. <em>See<\/em> Minerals and Metals.<\/p>","content_en":"<h3>BRIMSTONE*<\/h3>\n<p>Old name for the nonmetallic element sulfur, literally “the stone that burns.” Sulfur ignites at a relatively low temperature and burns to produce acrid fumes of sulfur dioxide. Sulfur occurs naturally in volcanic regions such as the valley of the Dead Sea. “Fire and brimstone” are strongly associated in the Bible with divine retribution (Gn 19:24; Dt 29:23; Jb 18:15; Ps 11:6; Ez 38:22; and in <span>kjv<\/span>, Lk 17:29; Rv 9:17-18; 14:10; 19:20; 20:10; 21:8). The last volcanic eruptions in Israel, which radiocarbon dating indicates took place about 4,000 years ago, probably left an impression on the inhabitants of the area that was passed on for generations. <em>See<\/em> Minerals and Metals.<\/p>","summary_ro":"BRIMSTONE* Old name for the nonmetallic element sulfur, literally “the stone that burns.” Sulfur ignites at a relatively low temperature and burns to produce acrid fumes of sulfur dioxide. Sulfur occurs naturally in volcanic regions such as the valley of the Dead Sea. “Fire and brimstone” are strongly associated in the Bible with divine retribution (Gn 19:24; Dt 29:23; Jb 18:15; Ps 11:6; Ez 38:22; and in kjv, Lk 17:29; Rv 9:17-18; 14:10; 19:20; 20:10; 21:8). The last volcanic eruptions in Isr...","summary_en":"BRIMSTONE* Old name for the nonmetallic element sulfur, literally “the stone that burns.” Sulfur ignites at a relatively low temperature and burns to produce acrid fumes of sulfur dioxide. Sulfur occurs naturally in volcanic regions such as the valley of the Dead Sea. “Fire and brimstone” are strongly associated in the Bible with divine retribution (Gn 19:24; Dt 29:23; Jb 18:15; Ps 11:6; Ez 38:22; and in kjv, Lk 17:29; Rv 9:17-18; 14:10; 19:20; 20:10; 21:8). The last volcanic eruptions in Isr...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48555,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:15","title_en":"Study Note: Iov 18:15","content_ro":"<p><strong>18:15<\/strong> The image of <em>burning sulfur<\/em> recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).<\/p>","content_en":"<p><strong>18:15<\/strong> The image of <em>burning sulfur<\/em> recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).<\/p>","summary_ro":"18:15 The image of burning sulfur recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).","summary_en":"18:15 The image of burning sulfur recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76181,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:15","title_en":"Study Note: Iov 18:15","content_ro":"<p><strong>18:15<\/strong> The image of <em>burning sulfur<\/em> recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).<\/p>","content_en":"<p><strong>18:15<\/strong> The image of <em>burning sulfur<\/em> recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).<\/p>","summary_ro":"18:15 The image of burning sulfur recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).","summary_en":"18:15 The image of burning sulfur recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103807,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:15","title_en":"Study Note: Iov 18:15","content_ro":"<p><strong>18:15<\/strong> The image of <em>burning sulfur<\/em> recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).<\/p>","content_en":"<p><strong>18:15<\/strong> The image of <em>burning sulfur<\/em> recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).<\/p>","summary_ro":"18:15 The image of burning sulfur recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).","summary_en":"18:15 The image of burning sulfur recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131433,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:15","title_en":"Study Note: Iov 18:15","content_ro":"<p><strong>18:15<\/strong> The image of <em>burning sulfur<\/em> recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).<\/p>","content_en":"<p><strong>18:15<\/strong> The image of <em>burning sulfur<\/em> recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).<\/p>","summary_ro":"18:15 The image of burning sulfur recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).","summary_en":"18:15 The image of burning sulfur recalls the fate of Sodom and Gomorrah (Gen 19:24) and suggests the fate of all the wicked (Ps 11:6; Rev 19:20; 21:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":5605,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Branch","title_en":"Branch","content_ro":"<h3>BRANCH<\/h3>\n<p>Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43).<\/p>\n<p>Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine (Ez 17:6; cf. Ps 80:8-11). “Branch,” with its implication of new growth, can signify prosperity (Gn 49:22; Jb 8:16; Ps 80:8-11; Ez 36:8). Branches can be cut or broken off; hence, the word may depict judgment (Jb 18:16; Is 9:14; Jer 11:16). Such passages speak of withering, being cut, or being burned; Jesus combined all three ideas into one metaphor (Jn 15:6). In a similar way, the apostle Paul wrote that the Jews who didn’t believe would be broken off (Rom 11:19-21).<\/p>\n<p>The major use of such symbolism refers to the Davidic Messiah. Although that use of “branch” actually stems from the prophetic period, its roots go much farther back. The concept was used with reference to an influential figure, such as a king’s personal servant (Gn 40:9-13), the patriarch Joseph (49:22), Job (Jb 29:19), or the Assyrian king Nebuchadnezzar (Dn 4:12). Passages such as 2 Samuel 23:4 and Psalm 132:17 speak of the Davidic line as “growing” or “sprouting forth” (the literal meaning of the Hebrew verbs). Finally, images of agricultural prosperity were used as promised blessings of the messianic age (cf. Lv 26 with the prophetic passages on previous page). It is understandable how the term “branch” could become a technical designation for the Messiah, as is described above.<\/p>","content_en":"<h3>BRANCH<\/h3>\n<p>Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43).<\/p>\n<p>Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine (Ez 17:6; cf. Ps 80:8-11). “Branch,” with its implication of new growth, can signify prosperity (Gn 49:22; Jb 8:16; Ps 80:8-11; Ez 36:8). Branches can be cut or broken off; hence, the word may depict judgment (Jb 18:16; Is 9:14; Jer 11:16). Such passages speak of withering, being cut, or being burned; Jesus combined all three ideas into one metaphor (Jn 15:6). In a similar way, the apostle Paul wrote that the Jews who didn’t believe would be broken off (Rom 11:19-21).<\/p>\n<p>The major use of such symbolism refers to the Davidic Messiah. Although that use of “branch” actually stems from the prophetic period, its roots go much farther back. The concept was used with reference to an influential figure, such as a king’s personal servant (Gn 40:9-13), the patriarch Joseph (49:22), Job (Jb 29:19), or the Assyrian king Nebuchadnezzar (Dn 4:12). Passages such as 2 Samuel 23:4 and Psalm 132:17 speak of the Davidic line as “growing” or “sprouting forth” (the literal meaning of the Hebrew verbs). Finally, images of agricultural prosperity were used as promised blessings of the messianic age (cf. Lv 26 with the prophetic passages on previous page). It is understandable how the term “branch” could become a technical designation for the Messiah, as is described above.<\/p>","summary_ro":"BRANCH Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43). Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine ...","summary_en":"BRANCH Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43). Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":48556,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:17","title_en":"Study Note: Iov 18:17","content_ro":"<p><strong>18:17<\/strong> Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).<\/p>","content_en":"<p><strong>18:17<\/strong> Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).<\/p>","summary_ro":"18:17 Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).","summary_en":"18:17 Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76182,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:17","title_en":"Study Note: Iov 18:17","content_ro":"<p><strong>18:17<\/strong> Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).<\/p>","content_en":"<p><strong>18:17<\/strong> Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).<\/p>","summary_ro":"18:17 Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).","summary_en":"18:17 Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103808,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:17","title_en":"Study Note: Iov 18:17","content_ro":"<p><strong>18:17<\/strong> Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).<\/p>","content_en":"<p><strong>18:17<\/strong> Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).<\/p>","summary_ro":"18:17 Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).","summary_en":"18:17 Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131434,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:17","title_en":"Study Note: Iov 18:17","content_ro":"<p><strong>18:17<\/strong> Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).<\/p>","content_en":"<p><strong>18:17<\/strong> Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).<\/p>","summary_ro":"18:17 Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).","summary_en":"18:17 Being forgotten by those who come later is a familiar curse against the wicked (see 18:19; Pss 34:16; 109:13; Prov 10:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":8651,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Darkness","title_en":"Darkness","content_ro":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","content_en":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","summary_ro":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","summary_en":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23285,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Light","title_en":"Light","content_ro":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","content_en":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","summary_ro":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","summary_en":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":48557,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:19","title_en":"Study Note: Iov 18:19","content_ro":"<p><strong>18:19<\/strong> This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).<\/p>","content_en":"<p><strong>18:19<\/strong> This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).<\/p>","summary_ro":"18:19 This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).","summary_en":"18:19 This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76183,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:19","title_en":"Study Note: Iov 18:19","content_ro":"<p><strong>18:19<\/strong> This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).<\/p>","content_en":"<p><strong>18:19<\/strong> This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).<\/p>","summary_ro":"18:19 This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).","summary_en":"18:19 This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103809,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:19","title_en":"Study Note: Iov 18:19","content_ro":"<p><strong>18:19<\/strong> This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).<\/p>","content_en":"<p><strong>18:19<\/strong> This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).<\/p>","summary_ro":"18:19 This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).","summary_en":"18:19 This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131435,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:19","title_en":"Study Note: Iov 18:19","content_ro":"<p><strong>18:19<\/strong> This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).<\/p>","content_en":"<p><strong>18:19<\/strong> This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).<\/p>","summary_ro":"18:19 This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).","summary_en":"18:19 This curse of childlessness (see 18:16; Pss 109:13; Isa 14:21-22) and Bildad’s earlier cruelty (Job 8:4) show that he regarded Job’s condition as the just reward for his wickedness (1:18-19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":48558,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:20","title_en":"Study Note: Iov 18:20","content_ro":"<p><strong>18:20<\/strong> <em>in the west . . . in the east:<\/em> These phrases might refer to people from times past and times to come or to people from various places.<\/p>","content_en":"<p><strong>18:20<\/strong> <em>in the west . . . in the east:<\/em> These phrases might refer to people from times past and times to come or to people from various places.<\/p>","summary_ro":"18:20 in the west . . . in the east: These phrases might refer to people from times past and times to come or to people from various places.","summary_en":"18:20 in the west . . . in the east: These phrases might refer to people from times past and times to come or to people from various places.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76184,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:20","title_en":"Study Note: Iov 18:20","content_ro":"<p><strong>18:20<\/strong> <em>in the west . . . in the east:<\/em> These phrases might refer to people from times past and times to come or to people from various places.<\/p>","content_en":"<p><strong>18:20<\/strong> <em>in the west . . . in the east:<\/em> These phrases might refer to people from times past and times to come or to people from various places.<\/p>","summary_ro":"18:20 in the west . . . in the east: These phrases might refer to people from times past and times to come or to people from various places.","summary_en":"18:20 in the west . . . in the east: These phrases might refer to people from times past and times to come or to people from various places.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103810,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:20","title_en":"Study Note: Iov 18:20","content_ro":"<p><strong>18:20<\/strong> <em>in the west . . . in the east:<\/em> These phrases might refer to people from times past and times to come or to people from various places.<\/p>","content_en":"<p><strong>18:20<\/strong> <em>in the west . . . in the east:<\/em> These phrases might refer to people from times past and times to come or to people from various places.<\/p>","summary_ro":"18:20 in the west . . . in the east: These phrases might refer to people from times past and times to come or to people from various places.","summary_en":"18:20 in the west . . . in the east: These phrases might refer to people from times past and times to come or to people from various places.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131436,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:20","title_en":"Study Note: Iov 18:20","content_ro":"<p><strong>18:20<\/strong> <em>in the west . . . in the east:<\/em> These phrases might refer to people from times past and times to come or to people from various places.<\/p>","content_en":"<p><strong>18:20<\/strong> <em>in the west . . . in the east:<\/em> These phrases might refer to people from times past and times to come or to people from various places.<\/p>","summary_ro":"18:20 in the west . . . in the east: These phrases might refer to people from times past and times to come or to people from various places.","summary_en":"18:20 in the west . . . in the east: These phrases might refer to people from times past and times to come or to people from various places.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":48559,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:21","title_en":"Study Note: Iov 18:21","content_ro":"<p><strong>18:21<\/strong> Bildad kept implying that Job had <em>rejected God<\/em> (15:4, 13, 25).<\/p>","content_en":"<p><strong>18:21<\/strong> Bildad kept implying that Job had <em>rejected God<\/em> (15:4, 13, 25).<\/p>","summary_ro":"18:21 Bildad kept implying that Job had rejected God (15:4, 13, 25).","summary_en":"18:21 Bildad kept implying that Job had rejected God (15:4, 13, 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76185,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:21","title_en":"Study Note: Iov 18:21","content_ro":"<p><strong>18:21<\/strong> Bildad kept implying that Job had <em>rejected God<\/em> (15:4, 13, 25).<\/p>","content_en":"<p><strong>18:21<\/strong> Bildad kept implying that Job had <em>rejected God<\/em> (15:4, 13, 25).<\/p>","summary_ro":"18:21 Bildad kept implying that Job had rejected God (15:4, 13, 25).","summary_en":"18:21 Bildad kept implying that Job had rejected God (15:4, 13, 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103811,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:21","title_en":"Study Note: Iov 18:21","content_ro":"<p><strong>18:21<\/strong> Bildad kept implying that Job had <em>rejected God<\/em> (15:4, 13, 25).<\/p>","content_en":"<p><strong>18:21<\/strong> Bildad kept implying that Job had <em>rejected God<\/em> (15:4, 13, 25).<\/p>","summary_ro":"18:21 Bildad kept implying that Job had rejected God (15:4, 13, 25).","summary_en":"18:21 Bildad kept implying that Job had rejected God (15:4, 13, 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131437,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 18:21","title_en":"Study Note: Iov 18:21","content_ro":"<p><strong>18:21<\/strong> Bildad kept implying that Job had <em>rejected God<\/em> (15:4, 13, 25).<\/p>","content_en":"<p><strong>18:21<\/strong> Bildad kept implying that Job had <em>rejected God<\/em> (15:4, 13, 25).<\/p>","summary_ro":"18:21 Bildad kept implying that Job had rejected God (15:4, 13, 25).","summary_en":"18:21 Bildad kept implying that Job had rejected God (15:4, 13, 25).","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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