2
,,Gândurile mele mă silesc să răspund, şi frământarea mea nu-mi dă pace.
3
Am auzit mustrări cari mă umplu de ruşine, şi din adâncul minţii mele duhul mă face să răspund.
4
Nu ştii tu că, de mult de tot, de când a fost aşezat omul pe pământ,
5
biruinţa celor răi a fost scurtă, şi bucuria nelegiuitului numai de o clipă?
6
Chiar dacă s-ar înălţa până la ceruri, şi capul i-ar ajunge până la nori,
7
va pieri pentru totdeauna, ca murdăria lui, şi cei ce-l vedeau vor zice: ,Unde este?`
8
Va sbura ca un vis, şi nu-l vor mai găsi; va pieri ca o vedenie de noapte.
9
Ochiul care-l privea nu-l va mai privi, locul în care locuia nu-l va mai zări.
10
Peste fiii lui vor năvăli cei săraci, şi mânile lui vor da înapoi ce a răpit cu sila.
11
Oasele lui, pline de vlaga tinereţii, îşi vor avea culcuşul cu el în ţărână.
12
Dulce era răul în gura lui, îl ascundea subt limbă,
13
îl mesteca într-una şi nu-l lăsa, îl ţinea în cerul gurii:
14
dar hrana lui se va preface în măruntaiele lui, va ajunge în trupul lui o otravă de aspidă.
15
Bogăţiile înghiţite le va vărsa, Dumnezeu le va scoate din pântecele lui.
16
Otravă de aspidă a supt, şi de aceea, limba năpârcii îl va ucide.
17
Nu-şi va mai plimba privirile peste pâraiele şi râurile de miere şi de lapte,
18
va da înapoi ce a cîştigat, şi nu va mai trage folos din cîştig; va da înapoi tot ce a luat, şi nu se va mai bucura de el,
19
căci a asuprit pe săraci, şi i-a lăsat să piară, a dărâmat case şi nu le-a zidit la loc.
20
Lăcomia lui n-a cunoscut margini; dar nu va scăpa ce are mai scump.
21
Nimic nu scapă de lăcomia lui, dar bună starea lui nu va ţinea.
22
În mijlocul belşugului va fi în nevoie; mâna tuturor ticăloşilor se va ridica asupra lui.
23
Şi iată, ca să-i umple pântecele, Dumnezeu va trimete peste el focul mâniei Lui, şi-l va sătura cu o ploaie de săgeţi.
24
Dacă va scăpa de armele de fer, îl va străpunge arcul de aramă.
25
Îşi smulge din trup săgeata, care schinteie la ieşirea din fierea lui, şi îl apucă spaimele morţii.
26
Toate nenorocirile sânt păstrate pentru comorile lui; va fi mistuit de un foc pe care nu-l va aprinde omul,
27
Cerurile îi vor desveli fărădelegea, şi pământul se va ridica împotriva lui.
28
Veniturile casei lui se vor perde, vor pieri în ziua mâniei lui Dumnezeu.
29
Aceasta este soarta pe care o păstrează Dumnezeu celui rău, aceasta este moştenirea pe care i-o hotărăşte Dumnezeu.``
{"verseMap":{"1":[{"id":26783,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naamathite","title_en":"Naamathite","content_ro":"<h3>NAAMATHITE<\/h3>\n<p>Resident of Naamah in northwest Arabia. Zophar, one of Job’s friends, was a Naamathite (Jb 2:11; 11:1; 20:1; 42:9).<\/p>","content_en":"<h3>NAAMATHITE<\/h3>\n<p>Resident of Naamah in northwest Arabia. Zophar, one of Job’s friends, was a Naamathite (Jb 2:11; 11:1; 20:1; 42:9).<\/p>","summary_ro":"NAAMATHITE Resident of Naamah in northwest Arabia. Zophar, one of Job’s friends, was a Naamathite (Jb 2:11; 11:1; 20:1; 42:9).","summary_en":"NAAMATHITE Resident of Naamah in northwest Arabia. Zophar, one of Job’s friends, was a Naamathite (Jb 2:11; 11:1; 20:1; 42:9).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39517,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zophar","title_en":"Zophar","content_ro":"<h3>ZOPHAR<\/h3>\n<p>One of the “counselors” of Job who is listed as a Naamathite (Jb 2:11; 11:1; 20:1). He offers the most direct accusations against Job but later offers sacrifice for Job as commanded by the Lord (42:9).<\/p>","content_en":"<h3>ZOPHAR<\/h3>\n<p>One of the “counselors” of Job who is listed as a Naamathite (Jb 2:11; 11:1; 20:1). He offers the most direct accusations against Job but later offers sacrifice for Job as commanded by the Lord (42:9).<\/p>","summary_ro":"ZOPHAR One of the “counselors” of Job who is listed as a Naamathite (Jb 2:11; 11:1; 20:1). He offers the most direct accusations against Job but later offers sacrifice for Job as commanded by the Lord (42:9).","summary_en":"ZOPHAR One of the “counselors” of Job who is listed as a Naamathite (Jb 2:11; 11:1; 20:1). He offers the most direct accusations against Job but later offers sacrifice for Job as commanded by the Lord (42:9).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":48575,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:7","title_en":"Study Note: Iov 20:7","content_ro":"<p><strong>20:7<\/strong> <em>thrown away like their own dung:<\/em> Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.<\/p>","content_en":"<p><strong>20:7<\/strong> <em>thrown away like their own dung:<\/em> Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.<\/p>","summary_ro":"20:7 thrown away like their own dung: Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.","summary_en":"20:7 thrown away like their own dung: Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76201,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:7","title_en":"Study Note: Iov 20:7","content_ro":"<p><strong>20:7<\/strong> <em>thrown away like their own dung:<\/em> Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.<\/p>","content_en":"<p><strong>20:7<\/strong> <em>thrown away like their own dung:<\/em> Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.<\/p>","summary_ro":"20:7 thrown away like their own dung: Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.","summary_en":"20:7 thrown away like their own dung: Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103827,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:7","title_en":"Study Note: Iov 20:7","content_ro":"<p><strong>20:7<\/strong> <em>thrown away like their own dung:<\/em> Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.<\/p>","content_en":"<p><strong>20:7<\/strong> <em>thrown away like their own dung:<\/em> Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.<\/p>","summary_ro":"20:7 thrown away like their own dung: Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.","summary_en":"20:7 thrown away like their own dung: Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131453,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:7","title_en":"Study Note: Iov 20:7","content_ro":"<p><strong>20:7<\/strong> <em>thrown away like their own dung:<\/em> Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.<\/p>","content_en":"<p><strong>20:7<\/strong> <em>thrown away like their own dung:<\/em> Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.<\/p>","summary_ro":"20:7 thrown away like their own dung: Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.","summary_en":"20:7 thrown away like their own dung: Cp. 1 Kgs 14:9-11; 2 Kgs 9:36-37; Ps 83:10; Jer 8:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":9854,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dreams","title_en":"Dreams","content_ro":"<h3>DREAMS<\/h3>\n<p>Thoughts, images, or emotions occurring during sleep. Dreams have always fascinated people; the events experienced in dreams are too vivid and real to be ignored.<\/p>\n<p class=\"h2\" id=\"AncientUnderstanding\">Ancient Understanding<\/p>\n<p>From the earliest times people viewed dreams as a mystery, provoking speculation about another actual sphere of existence in which the person lived and acted while the body slept. Dreams, especially those of emperors and kings, were held to be messages from the gods.<\/p>\n<p>Ancient recorded dreams focused on three main areas: religion, politics, and personal destiny. Religious dreams called for piety and devotion to the gods. Political dreams supposedly forecast the outcome of battles and the future destiny of nations. Personal dreams guided family decisions and presaged serious crises.<\/p>\n<p>Sometimes the god took the initiative and forewarned the person about something unexpected. Sometimes the ruler or general would go to a pagan temple or holy place and sleep there, hoping to bring on a dream that would help him cope with some serious problem. In some dreams the message was clear; more often it had to be discovered by individuals who specialized in dream interpretation. Records were kept concerning specific dreams and the subsequent events.<\/p>\n<p class=\"h2\" id=\"OldTestamentUse\">Old Testament Use<\/p>\n<p>Dreams played an important part in the lives of God’s people. Of the nearly 120 references to dreams in the OT, 52 come in Genesis during the early patriarchal period and 29 in the book of Daniel. In reality, however, only 14 specific dreams are recorded in the OT. Most of them are in Genesis and reflect God’s direct revelation to the patriarchs. Even Daniel tells about only two of Nebuchadnezzar’s dreams—the large, manlike image and the gigantic tree chopped down—and his own dream about the four beasts and the Ancient of Days.<\/p>\n<p>The OT understanding of dreams had several significant features. Like the rest of the ancient world, people of God believed that God communicated in dreams. Yet there is in the OT accounts a reserve that is lacking in the perverse and obscene scenes often described in pagan dream records. Another distinction is that God is the initiator; he gives the revelatory dreams when, where, and to whom he pleases—a truth painfully learned by Saul (1 Sm 28:6, 15). More significantly, the secular approach to interpretation was specifically rejected. Understanding of dream symbols came not by research in dream books or by natural human ability. When Joseph interpreted the dreams of his two Egyptian fellow prisoners and later of the pharaoh himself, he insisted on giving full credit to God (Gn 40:8; 41:7, 25, 28, 39). Similarly, Daniel informed Nebuchadnezzar that the God in heaven who reveals secrets would make known the king’s dream and its meaning, in which task professional dream interpreters had failed (Dn 2:27-28).<\/p>\n<p>Unlike their neighbors, the OT saints knew that a dream was a “vision of the night” (Jb 33:15), and figuratively represented the spiritual realm (Jb 20:8; Pss 73:20; 126:1; Is 29:7-8).<\/p>\n<p>God used dreams in OT days to protect his servants (Gn 20), to reveal himself to people in a special way (28:12), to provide guidance in specific circumstances (31:10-13), and to forewarn about personal future events (37:5-20). Dreams were also used to predict the history of nations (chs 40–41) and to foretell the four great successive world empires that would be replaced by God’s eternal kingdom (Dn 4:19-27).<\/p>\n<p>During the approximately 1,000 years between Joseph and Daniel, only two dreams are recorded. One assured Gideon that God would defeat the Midianites (Jgs 7:13-15); the other concerns how Solomon became so wise after his humble, unselfish request for “an understanding heart” (1 Kgs 3:9, 15) thoroughly pleased God.<\/p>\n<p>In the final OT dreams, God gave Nebuchadnezzar an overview of future world history (Dn 2:31-45) and a prediction of the king’s temporary insanity (4:19-27). Daniel’s dream of the four beasts was similar to the king’s first dreams, but with added details concerning future international relations (7:13-14).<\/p>\n<p>Dreams were seen as one means by which God would speak to prophets (Nm 12:6). But how could the people of God distinguish a true prophet from an imposter? God gave two tests: the ability to predict the immediate future (Dt 18:22) and the consistency of the message with previously revealed truth (13:1-4). False prophets were put to death (v 5). False prophecy was a serious problem in the days of Jeremiah (Jer 23:25-32) and Zechariah (Zec 10:2). Despite repeated warnings by Jeremiah (Jer 23:32; 27:9-10; 29:8-9), the people preferred to listen to the false prophets with their empty messages of hope. Dreams were also a part of Israel’s prophetic hope (Jl 2:28).<\/p>\n<p class=\"h2\" id=\"NewTestamentUse\">New Testament Use<\/p>\n<p>The few specific dreams in the NT all come from Matthew, five of these in the first two chapters. They emphasize the divine care and protection of the baby Jesus. First, there was God’s provision that Jesus would grow up in a home with a father and mother and thus avoid the cruelty and shame of being unjustly called an illegitimate child (Mt 1:19-23). Then the wise men were instructed in a dream not to tell Herod where Jesus was living (2:12). Jesus was further protected from jealous King Herod by the dream that told Joseph to flee to Egypt with Mary and the child (v 13). On Herod’s death, Joseph was divinely advised in a dream to return home from Egypt (v 20). Finally, God warned Joseph to avoid Judea, where Herod’s evil son Archelaus reigned, and to settle in Galilee instead (v 22).<\/p>\n<p>The only other specific dream mentioned in the NT prompted Pilate’s wife to warn her husband, “Don’t have anything to do with that innocent man” (Mt 27:19, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Prophecy; Visions.<\/p>","content_en":"<h3>DREAMS<\/h3>\n<p>Thoughts, images, or emotions occurring during sleep. Dreams have always fascinated people; the events experienced in dreams are too vivid and real to be ignored.<\/p>\n<p class=\"h2\" id=\"AncientUnderstanding\">Ancient Understanding<\/p>\n<p>From the earliest times people viewed dreams as a mystery, provoking speculation about another actual sphere of existence in which the person lived and acted while the body slept. Dreams, especially those of emperors and kings, were held to be messages from the gods.<\/p>\n<p>Ancient recorded dreams focused on three main areas: religion, politics, and personal destiny. Religious dreams called for piety and devotion to the gods. Political dreams supposedly forecast the outcome of battles and the future destiny of nations. Personal dreams guided family decisions and presaged serious crises.<\/p>\n<p>Sometimes the god took the initiative and forewarned the person about something unexpected. Sometimes the ruler or general would go to a pagan temple or holy place and sleep there, hoping to bring on a dream that would help him cope with some serious problem. In some dreams the message was clear; more often it had to be discovered by individuals who specialized in dream interpretation. Records were kept concerning specific dreams and the subsequent events.<\/p>\n<p class=\"h2\" id=\"OldTestamentUse\">Old Testament Use<\/p>\n<p>Dreams played an important part in the lives of God’s people. Of the nearly 120 references to dreams in the OT, 52 come in Genesis during the early patriarchal period and 29 in the book of Daniel. In reality, however, only 14 specific dreams are recorded in the OT. Most of them are in Genesis and reflect God’s direct revelation to the patriarchs. Even Daniel tells about only two of Nebuchadnezzar’s dreams—the large, manlike image and the gigantic tree chopped down—and his own dream about the four beasts and the Ancient of Days.<\/p>\n<p>The OT understanding of dreams had several significant features. Like the rest of the ancient world, people of God believed that God communicated in dreams. Yet there is in the OT accounts a reserve that is lacking in the perverse and obscene scenes often described in pagan dream records. Another distinction is that God is the initiator; he gives the revelatory dreams when, where, and to whom he pleases—a truth painfully learned by Saul (1 Sm 28:6, 15). More significantly, the secular approach to interpretation was specifically rejected. Understanding of dream symbols came not by research in dream books or by natural human ability. When Joseph interpreted the dreams of his two Egyptian fellow prisoners and later of the pharaoh himself, he insisted on giving full credit to God (Gn 40:8; 41:7, 25, 28, 39). Similarly, Daniel informed Nebuchadnezzar that the God in heaven who reveals secrets would make known the king’s dream and its meaning, in which task professional dream interpreters had failed (Dn 2:27-28).<\/p>\n<p>Unlike their neighbors, the OT saints knew that a dream was a “vision of the night” (Jb 33:15), and figuratively represented the spiritual realm (Jb 20:8; Pss 73:20; 126:1; Is 29:7-8).<\/p>\n<p>God used dreams in OT days to protect his servants (Gn 20), to reveal himself to people in a special way (28:12), to provide guidance in specific circumstances (31:10-13), and to forewarn about personal future events (37:5-20). Dreams were also used to predict the history of nations (chs 40–41) and to foretell the four great successive world empires that would be replaced by God’s eternal kingdom (Dn 4:19-27).<\/p>\n<p>During the approximately 1,000 years between Joseph and Daniel, only two dreams are recorded. One assured Gideon that God would defeat the Midianites (Jgs 7:13-15); the other concerns how Solomon became so wise after his humble, unselfish request for “an understanding heart” (1 Kgs 3:9, 15) thoroughly pleased God.<\/p>\n<p>In the final OT dreams, God gave Nebuchadnezzar an overview of future world history (Dn 2:31-45) and a prediction of the king’s temporary insanity (4:19-27). Daniel’s dream of the four beasts was similar to the king’s first dreams, but with added details concerning future international relations (7:13-14).<\/p>\n<p>Dreams were seen as one means by which God would speak to prophets (Nm 12:6). But how could the people of God distinguish a true prophet from an imposter? God gave two tests: the ability to predict the immediate future (Dt 18:22) and the consistency of the message with previously revealed truth (13:1-4). False prophets were put to death (v 5). False prophecy was a serious problem in the days of Jeremiah (Jer 23:25-32) and Zechariah (Zec 10:2). Despite repeated warnings by Jeremiah (Jer 23:32; 27:9-10; 29:8-9), the people preferred to listen to the false prophets with their empty messages of hope. Dreams were also a part of Israel’s prophetic hope (Jl 2:28).<\/p>\n<p class=\"h2\" id=\"NewTestamentUse\">New Testament Use<\/p>\n<p>The few specific dreams in the NT all come from Matthew, five of these in the first two chapters. They emphasize the divine care and protection of the baby Jesus. First, there was God’s provision that Jesus would grow up in a home with a father and mother and thus avoid the cruelty and shame of being unjustly called an illegitimate child (Mt 1:19-23). Then the wise men were instructed in a dream not to tell Herod where Jesus was living (2:12). Jesus was further protected from jealous King Herod by the dream that told Joseph to flee to Egypt with Mary and the child (v 13). On Herod’s death, Joseph was divinely advised in a dream to return home from Egypt (v 20). Finally, God warned Joseph to avoid Judea, where Herod’s evil son Archelaus reigned, and to settle in Galilee instead (v 22).<\/p>\n<p>The only other specific dream mentioned in the NT prompted Pilate’s wife to warn her husband, “Don’t have anything to do with that innocent man” (Mt 27:19, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Prophecy; Visions.<\/p>","summary_ro":"DREAMS Thoughts, images, or emotions occurring during sleep. Dreams have always fascinated people; the events experienced in dreams are too vivid and real to be ignored. Ancient Understanding From the earliest times people viewed dreams as a mystery, provoking speculation about another actual sphere of existence in which the person lived and acted while the body slept. Dreams, especially those of emperors and kings, were held to be messages from the gods. Ancient recorded dreams focused on th...","summary_en":"DREAMS Thoughts, images, or emotions occurring during sleep. Dreams have always fascinated people; the events experienced in dreams are too vivid and real to be ignored. Ancient Understanding From the earliest times people viewed dreams as a mystery, provoking speculation about another actual sphere of existence in which the person lived and acted while the body slept. Dreams, especially those of emperors and kings, were held to be messages from the gods. Ancient recorded dreams focused on th...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":48576,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:10","title_en":"Study Note: Iov 20:10","content_ro":"<p><strong>20:10<\/strong> Because <em>stolen riches<\/em> are ill-gotten, they provide no lasting benefit (20:18-21).<\/p>","content_en":"<p><strong>20:10<\/strong> Because <em>stolen riches<\/em> are ill-gotten, they provide no lasting benefit (20:18-21).<\/p>","summary_ro":"20:10 Because stolen riches are ill-gotten, they provide no lasting benefit (20:18-21).","summary_en":"20:10 Because stolen riches are ill-gotten, they provide no lasting benefit (20:18-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76202,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:10","title_en":"Study Note: Iov 20:10","content_ro":"<p><strong>20:10<\/strong> Because <em>stolen riches<\/em> are ill-gotten, they provide no lasting benefit (20:18-21).<\/p>","content_en":"<p><strong>20:10<\/strong> Because <em>stolen riches<\/em> are ill-gotten, they provide no lasting benefit (20:18-21).<\/p>","summary_ro":"20:10 Because stolen riches are ill-gotten, they provide no lasting benefit (20:18-21).","summary_en":"20:10 Because stolen riches are ill-gotten, they provide no lasting benefit (20:18-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103828,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:10","title_en":"Study Note: Iov 20:10","content_ro":"<p><strong>20:10<\/strong> Because <em>stolen riches<\/em> are ill-gotten, they provide no lasting benefit (20:18-21).<\/p>","content_en":"<p><strong>20:10<\/strong> Because <em>stolen riches<\/em> are ill-gotten, they provide no lasting benefit (20:18-21).<\/p>","summary_ro":"20:10 Because stolen riches are ill-gotten, they provide no lasting benefit (20:18-21).","summary_en":"20:10 Because stolen riches are ill-gotten, they provide no lasting benefit (20:18-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131454,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:10","title_en":"Study Note: Iov 20:10","content_ro":"<p><strong>20:10<\/strong> Because <em>stolen riches<\/em> are ill-gotten, they provide no lasting benefit (20:18-21).<\/p>","content_en":"<p><strong>20:10<\/strong> Because <em>stolen riches<\/em> are ill-gotten, they provide no lasting benefit (20:18-21).<\/p>","summary_ro":"20:10 Because stolen riches are ill-gotten, they provide no lasting benefit (20:18-21).","summary_en":"20:10 Because stolen riches are ill-gotten, they provide no lasting benefit (20:18-21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":13192,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gall","title_en":"Gall","content_ro":"<h3>GALL<\/h3>\n<li>1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25).<\/li>\n<li>2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (<span>kjv<\/span>); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel as “water of gall” (Jer 8:14; 9:15; 23:15, <span>kjv<\/span>; or “poison,” <span>rsv<\/span>); (5) Israel’s bitter experience of divine judgment (Lam 3:5, 19); (6) divine judgment upon Israel sprouting up like “hemlock” in the furrows of the field (Hos 10:4, <span>kjv<\/span>; or “poisonous weeds,” <span>rsv<\/span>); and (7) Israel’s perversion of justice by turning “judgment into gall” (Am 6:12, <span>kjv<\/span>).<\/li>\n<li>3. “Substance of an unpleasant taste” in the NT. Matthew 27:34 mentions the gall mixed with wine that was offered to Christ on the cross. Mark 15:23 speaks of “myrrh,” which may be a more specific identification of the liquid mixed with the wine. In Acts 8:23 Peter described the spiritual state of Simon the magician as being “in the gall of bitterness.”<\/li>\n<p><em>See also<\/em> Plants (Gourd, Wild).<\/p>","content_en":"<h3>GALL<\/h3>\n<li>1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25).<\/li>\n<li>2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (<span>kjv<\/span>); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel as “water of gall” (Jer 8:14; 9:15; 23:15, <span>kjv<\/span>; or “poison,” <span>rsv<\/span>); (5) Israel’s bitter experience of divine judgment (Lam 3:5, 19); (6) divine judgment upon Israel sprouting up like “hemlock” in the furrows of the field (Hos 10:4, <span>kjv<\/span>; or “poisonous weeds,” <span>rsv<\/span>); and (7) Israel’s perversion of justice by turning “judgment into gall” (Am 6:12, <span>kjv<\/span>).<\/li>\n<li>3. “Substance of an unpleasant taste” in the NT. Matthew 27:34 mentions the gall mixed with wine that was offered to Christ on the cross. Mark 15:23 speaks of “myrrh,” which may be a more specific identification of the liquid mixed with the wine. In Acts 8:23 Peter described the spiritual state of Simon the magician as being “in the gall of bitterness.”<\/li>\n<p><em>See also<\/em> Plants (Gourd, Wild).<\/p>","summary_ro":"GALL 1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25). 2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (kjv); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel...","summary_en":"GALL 1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25). 2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (kjv); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48577,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:14","title_en":"Study Note: Iov 20:14","content_ro":"<p><strong>20:14-16<\/strong> <em>poisonous venom . . . cobras . . . viper:<\/em> In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).<\/p>","content_en":"<p><strong>20:14-16<\/strong> <em>poisonous venom . . . cobras . . . viper:<\/em> In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).<\/p>","summary_ro":"20:14-16 poisonous venom . . . cobras . . . viper: In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).","summary_en":"20:14-16 poisonous venom . . . cobras . . . viper: In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76203,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:14","title_en":"Study Note: Iov 20:14","content_ro":"<p><strong>20:14-16<\/strong> <em>poisonous venom . . . cobras . . . viper:<\/em> In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).<\/p>","content_en":"<p><strong>20:14-16<\/strong> <em>poisonous venom . . . cobras . . . viper:<\/em> In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).<\/p>","summary_ro":"20:14-16 poisonous venom . . . cobras . . . viper: In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).","summary_en":"20:14-16 poisonous venom . . . cobras . . . viper: In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103829,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:14","title_en":"Study Note: Iov 20:14","content_ro":"<p><strong>20:14-16<\/strong> <em>poisonous venom . . . cobras . . . viper:<\/em> In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).<\/p>","content_en":"<p><strong>20:14-16<\/strong> <em>poisonous venom . . . cobras . . . viper:<\/em> In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).<\/p>","summary_ro":"20:14-16 poisonous venom . . . cobras . . . viper: In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).","summary_en":"20:14-16 poisonous venom . . . cobras . . . viper: In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131455,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:14","title_en":"Study Note: Iov 20:14","content_ro":"<p><strong>20:14-16<\/strong> <em>poisonous venom . . . cobras . . . viper:<\/em> In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).<\/p>","content_en":"<p><strong>20:14-16<\/strong> <em>poisonous venom . . . cobras . . . viper:<\/em> In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).<\/p>","summary_ro":"20:14-16 poisonous venom . . . cobras . . . viper: In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).","summary_en":"20:14-16 poisonous venom . . . cobras . . . viper: In the end, the wicked are no longer deadly to others (Matt 3:7; Rom 3:13) but only to themselves (Prov 23:29-35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":48578,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:17","title_en":"Study Note: Iov 20:17","content_ro":"<p><strong>20:17<\/strong> The <em>streams of olive oil<\/em> and <em>rivers of milk and honey<\/em> signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).<\/p>","content_en":"<p><strong>20:17<\/strong> The <em>streams of olive oil<\/em> and <em>rivers of milk and honey<\/em> signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).<\/p>","summary_ro":"20:17 The streams of olive oil and rivers of milk and honey signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).","summary_en":"20:17 The streams of olive oil and rivers of milk and honey signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76204,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:17","title_en":"Study Note: Iov 20:17","content_ro":"<p><strong>20:17<\/strong> The <em>streams of olive oil<\/em> and <em>rivers of milk and honey<\/em> signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).<\/p>","content_en":"<p><strong>20:17<\/strong> The <em>streams of olive oil<\/em> and <em>rivers of milk and honey<\/em> signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).<\/p>","summary_ro":"20:17 The streams of olive oil and rivers of milk and honey signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).","summary_en":"20:17 The streams of olive oil and rivers of milk and honey signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103830,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:17","title_en":"Study Note: Iov 20:17","content_ro":"<p><strong>20:17<\/strong> The <em>streams of olive oil<\/em> and <em>rivers of milk and honey<\/em> signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).<\/p>","content_en":"<p><strong>20:17<\/strong> The <em>streams of olive oil<\/em> and <em>rivers of milk and honey<\/em> signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).<\/p>","summary_ro":"20:17 The streams of olive oil and rivers of milk and honey signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).","summary_en":"20:17 The streams of olive oil and rivers of milk and honey signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131456,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:17","title_en":"Study Note: Iov 20:17","content_ro":"<p><strong>20:17<\/strong> The <em>streams of olive oil<\/em> and <em>rivers of milk and honey<\/em> signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).<\/p>","content_en":"<p><strong>20:17<\/strong> The <em>streams of olive oil<\/em> and <em>rivers of milk and honey<\/em> signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).<\/p>","summary_ro":"20:17 The streams of olive oil and rivers of milk and honey signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).","summary_en":"20:17 The streams of olive oil and rivers of milk and honey signify superabundant blessing (Exod 5:19; Deut 27:3; Joel 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":12977,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Futility","title_en":"Futility","content_ro":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","content_en":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","summary_ro":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","summary_en":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":48579,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:20","title_en":"Study Note: Iov 20:20","content_ro":"<p><strong>20:20<\/strong> Like the grave or death (Prov 27:20; 30:15-16), the wicked are <em>always greedy and never satisfied<\/em> (Eccl 5:19; Isa 57:20-21; Hab 2:5).<\/p>","content_en":"<p><strong>20:20<\/strong> Like the grave or death (Prov 27:20; 30:15-16), the wicked are <em>always greedy and never satisfied<\/em> (Eccl 5:19; Isa 57:20-21; Hab 2:5).<\/p>","summary_ro":"20:20 Like the grave or death (Prov 27:20; 30:15-16), the wicked are always greedy and never satisfied (Eccl 5:19; Isa 57:20-21; Hab 2:5).","summary_en":"20:20 Like the grave or death (Prov 27:20; 30:15-16), the wicked are always greedy and never satisfied (Eccl 5:19; Isa 57:20-21; Hab 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76205,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:20","title_en":"Study Note: Iov 20:20","content_ro":"<p><strong>20:20<\/strong> Like the grave or death (Prov 27:20; 30:15-16), the wicked are <em>always greedy and never satisfied<\/em> (Eccl 5:19; Isa 57:20-21; Hab 2:5).<\/p>","content_en":"<p><strong>20:20<\/strong> Like the grave or death (Prov 27:20; 30:15-16), the wicked are <em>always greedy and never satisfied<\/em> (Eccl 5:19; Isa 57:20-21; Hab 2:5).<\/p>","summary_ro":"20:20 Like the grave or death (Prov 27:20; 30:15-16), the wicked are always greedy and never satisfied (Eccl 5:19; Isa 57:20-21; Hab 2:5).","summary_en":"20:20 Like the grave or death (Prov 27:20; 30:15-16), the wicked are always greedy and never satisfied (Eccl 5:19; Isa 57:20-21; Hab 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103831,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:20","title_en":"Study Note: Iov 20:20","content_ro":"<p><strong>20:20<\/strong> Like the grave or death (Prov 27:20; 30:15-16), the wicked are <em>always greedy and never satisfied<\/em> (Eccl 5:19; Isa 57:20-21; Hab 2:5).<\/p>","content_en":"<p><strong>20:20<\/strong> Like the grave or death (Prov 27:20; 30:15-16), the wicked are <em>always greedy and never satisfied<\/em> (Eccl 5:19; Isa 57:20-21; Hab 2:5).<\/p>","summary_ro":"20:20 Like the grave or death (Prov 27:20; 30:15-16), the wicked are always greedy and never satisfied (Eccl 5:19; Isa 57:20-21; Hab 2:5).","summary_en":"20:20 Like the grave or death (Prov 27:20; 30:15-16), the wicked are always greedy and never satisfied (Eccl 5:19; Isa 57:20-21; Hab 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131457,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:20","title_en":"Study Note: Iov 20:20","content_ro":"<p><strong>20:20<\/strong> Like the grave or death (Prov 27:20; 30:15-16), the wicked are <em>always greedy and never satisfied<\/em> (Eccl 5:19; Isa 57:20-21; Hab 2:5).<\/p>","content_en":"<p><strong>20:20<\/strong> Like the grave or death (Prov 27:20; 30:15-16), the wicked are <em>always greedy and never satisfied<\/em> (Eccl 5:19; Isa 57:20-21; Hab 2:5).<\/p>","summary_ro":"20:20 Like the grave or death (Prov 27:20; 30:15-16), the wicked are always greedy and never satisfied (Eccl 5:19; Isa 57:20-21; Hab 2:5).","summary_en":"20:20 Like the grave or death (Prov 27:20; 30:15-16), the wicked are always greedy and never satisfied (Eccl 5:19; Isa 57:20-21; Hab 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":48580,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:24","title_en":"Study Note: Iov 20:24","content_ro":"<p><strong>20:24<\/strong> The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.<\/p>","content_en":"<p><strong>20:24<\/strong> The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.<\/p>","summary_ro":"20:24 The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.","summary_en":"20:24 The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76206,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:24","title_en":"Study Note: Iov 20:24","content_ro":"<p><strong>20:24<\/strong> The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.<\/p>","content_en":"<p><strong>20:24<\/strong> The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.<\/p>","summary_ro":"20:24 The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.","summary_en":"20:24 The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103832,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:24","title_en":"Study Note: Iov 20:24","content_ro":"<p><strong>20:24<\/strong> The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.<\/p>","content_en":"<p><strong>20:24<\/strong> The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.<\/p>","summary_ro":"20:24 The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.","summary_en":"20:24 The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131458,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:24","title_en":"Study Note: Iov 20:24","content_ro":"<p><strong>20:24<\/strong> The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.<\/p>","content_en":"<p><strong>20:24<\/strong> The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.<\/p>","summary_ro":"20:24 The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.","summary_en":"20:24 The wicked cannot escape trouble (cp. Isa 24:17-18; Jer 15:2-3; Amos 5:19; 9:1-2). When they try to escape one threat, they fall victim to another.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":13190,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gall","title_en":"Gall","content_ro":"<h3>GALL<\/h3>\n<li>1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25).<\/li>\n<li>2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (<span>kjv<\/span>); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel as “water of gall” (Jer 8:14; 9:15; 23:15, <span>kjv<\/span>; or “poison,” <span>rsv<\/span>); (5) Israel’s bitter experience of divine judgment (Lam 3:5, 19); (6) divine judgment upon Israel sprouting up like “hemlock” in the furrows of the field (Hos 10:4, <span>kjv<\/span>; or “poisonous weeds,” <span>rsv<\/span>); and (7) Israel’s perversion of justice by turning “judgment into gall” (Am 6:12, <span>kjv<\/span>).<\/li>\n<li>3. “Substance of an unpleasant taste” in the NT. Matthew 27:34 mentions the gall mixed with wine that was offered to Christ on the cross. Mark 15:23 speaks of “myrrh,” which may be a more specific identification of the liquid mixed with the wine. In Acts 8:23 Peter described the spiritual state of Simon the magician as being “in the gall of bitterness.”<\/li>\n<p><em>See also<\/em> Plants (Gourd, Wild).<\/p>","content_en":"<h3>GALL<\/h3>\n<li>1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25).<\/li>\n<li>2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (<span>kjv<\/span>); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel as “water of gall” (Jer 8:14; 9:15; 23:15, <span>kjv<\/span>; or “poison,” <span>rsv<\/span>); (5) Israel’s bitter experience of divine judgment (Lam 3:5, 19); (6) divine judgment upon Israel sprouting up like “hemlock” in the furrows of the field (Hos 10:4, <span>kjv<\/span>; or “poisonous weeds,” <span>rsv<\/span>); and (7) Israel’s perversion of justice by turning “judgment into gall” (Am 6:12, <span>kjv<\/span>).<\/li>\n<li>3. “Substance of an unpleasant taste” in the NT. Matthew 27:34 mentions the gall mixed with wine that was offered to Christ on the cross. Mark 15:23 speaks of “myrrh,” which may be a more specific identification of the liquid mixed with the wine. In Acts 8:23 Peter described the spiritual state of Simon the magician as being “in the gall of bitterness.”<\/li>\n<p><em>See also<\/em> Plants (Gourd, Wild).<\/p>","summary_ro":"GALL 1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25). 2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (kjv); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel...","summary_en":"GALL 1. Yellowish-brown bitter secretion of the liver (Jb 16:13) or the organ containing the gall (20:25). 2. Very bitter, poisonous herb that cannot be identified with certainty, although the hemlock, colocynth, and poppy have been suggested. The Hebrew word occurs periodically in the OT and refers to (1) “gall” in Deuteronomy 29:18 (kjv); (2) the “poison” of a venomous snake in Job 20:14, 16; (3) “gall” or “poison” given to a person for food in Psalm 69:21; (4) divine punishment upon Israel...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48581,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:25","title_en":"Study Note: Iov 20:25","content_ro":"<p><strong>20:25<\/strong> <em>terrors of death:<\/em> Although the words “of death” are not in the Hebrew, they are implied because <em>the arrowhead glistens with blood<\/em> (literally <em>with gall<\/em>), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).<\/p>","content_en":"<p><strong>20:25<\/strong> <em>terrors of death:<\/em> Although the words “of death” are not in the Hebrew, they are implied because <em>the arrowhead glistens with blood<\/em> (literally <em>with gall<\/em>), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).<\/p>","summary_ro":"20:25 terrors of death: Although the words “of death” are not in the Hebrew, they are implied because the arrowhead glistens with blood (literally with gall), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).","summary_en":"20:25 terrors of death: Although the words “of death” are not in the Hebrew, they are implied because the arrowhead glistens with blood (literally with gall), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76207,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:25","title_en":"Study Note: Iov 20:25","content_ro":"<p><strong>20:25<\/strong> <em>terrors of death:<\/em> Although the words “of death” are not in the Hebrew, they are implied because <em>the arrowhead glistens with blood<\/em> (literally <em>with gall<\/em>), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).<\/p>","content_en":"<p><strong>20:25<\/strong> <em>terrors of death:<\/em> Although the words “of death” are not in the Hebrew, they are implied because <em>the arrowhead glistens with blood<\/em> (literally <em>with gall<\/em>), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).<\/p>","summary_ro":"20:25 terrors of death: Although the words “of death” are not in the Hebrew, they are implied because the arrowhead glistens with blood (literally with gall), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).","summary_en":"20:25 terrors of death: Although the words “of death” are not in the Hebrew, they are implied because the arrowhead glistens with blood (literally with gall), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103833,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:25","title_en":"Study Note: Iov 20:25","content_ro":"<p><strong>20:25<\/strong> <em>terrors of death:<\/em> Although the words “of death” are not in the Hebrew, they are implied because <em>the arrowhead glistens with blood<\/em> (literally <em>with gall<\/em>), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).<\/p>","content_en":"<p><strong>20:25<\/strong> <em>terrors of death:<\/em> Although the words “of death” are not in the Hebrew, they are implied because <em>the arrowhead glistens with blood<\/em> (literally <em>with gall<\/em>), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).<\/p>","summary_ro":"20:25 terrors of death: Although the words “of death” are not in the Hebrew, they are implied because the arrowhead glistens with blood (literally with gall), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).","summary_en":"20:25 terrors of death: Although the words “of death” are not in the Hebrew, they are implied because the arrowhead glistens with blood (literally with gall), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131459,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:25","title_en":"Study Note: Iov 20:25","content_ro":"<p><strong>20:25<\/strong> <em>terrors of death:<\/em> Although the words “of death” are not in the Hebrew, they are implied because <em>the arrowhead glistens with blood<\/em> (literally <em>with gall<\/em>), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).<\/p>","content_en":"<p><strong>20:25<\/strong> <em>terrors of death:<\/em> Although the words “of death” are not in the Hebrew, they are implied because <em>the arrowhead glistens with blood<\/em> (literally <em>with gall<\/em>), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).<\/p>","summary_ro":"20:25 terrors of death: Although the words “of death” are not in the Hebrew, they are implied because the arrowhead glistens with blood (literally with gall), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).","summary_en":"20:25 terrors of death: Although the words “of death” are not in the Hebrew, they are implied because the arrowhead glistens with blood (literally with gall), indicating a deadly hit on a vital organ (6:4; 16:13; Ps 7:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":48582,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:26","title_en":"Study Note: Iov 20:26","content_ro":"<p><strong>20:26<\/strong> Images such as <em>deepest darkness<\/em> and <em>wildfire<\/em> are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).<\/p>","content_en":"<p><strong>20:26<\/strong> Images such as <em>deepest darkness<\/em> and <em>wildfire<\/em> are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).<\/p>","summary_ro":"20:26 Images such as deepest darkness and wildfire are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).","summary_en":"20:26 Images such as deepest darkness and wildfire are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76208,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:26","title_en":"Study Note: Iov 20:26","content_ro":"<p><strong>20:26<\/strong> Images such as <em>deepest darkness<\/em> and <em>wildfire<\/em> are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).<\/p>","content_en":"<p><strong>20:26<\/strong> Images such as <em>deepest darkness<\/em> and <em>wildfire<\/em> are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).<\/p>","summary_ro":"20:26 Images such as deepest darkness and wildfire are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).","summary_en":"20:26 Images such as deepest darkness and wildfire are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103834,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:26","title_en":"Study Note: Iov 20:26","content_ro":"<p><strong>20:26<\/strong> Images such as <em>deepest darkness<\/em> and <em>wildfire<\/em> are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).<\/p>","content_en":"<p><strong>20:26<\/strong> Images such as <em>deepest darkness<\/em> and <em>wildfire<\/em> are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).<\/p>","summary_ro":"20:26 Images such as deepest darkness and wildfire are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).","summary_en":"20:26 Images such as deepest darkness and wildfire are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131460,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:26","title_en":"Study Note: Iov 20:26","content_ro":"<p><strong>20:26<\/strong> Images such as <em>deepest darkness<\/em> and <em>wildfire<\/em> are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).<\/p>","content_en":"<p><strong>20:26<\/strong> Images such as <em>deepest darkness<\/em> and <em>wildfire<\/em> are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).<\/p>","summary_ro":"20:26 Images such as deepest darkness and wildfire are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).","summary_en":"20:26 Images such as deepest darkness and wildfire are often associated with God’s presence (Deut 4:11; 5:22-23; Heb 12:18) and especially with his judgment (Exod 9:23-24; 10:21-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":48583,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:27","title_en":"Study Note: Iov 20:27","content_ro":"<p><strong>20:27<\/strong> <em>heavens . . . will testify:<\/em> Cp. Deut 4:26; 30:19; 31:28.<\/p>","content_en":"<p><strong>20:27<\/strong> <em>heavens . . . will testify:<\/em> Cp. Deut 4:26; 30:19; 31:28.<\/p>","summary_ro":"20:27 heavens . . . will testify: Cp. Deut 4:26; 30:19; 31:28.","summary_en":"20:27 heavens . . . will testify: Cp. Deut 4:26; 30:19; 31:28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76209,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:27","title_en":"Study Note: Iov 20:27","content_ro":"<p><strong>20:27<\/strong> <em>heavens . . . will testify:<\/em> Cp. Deut 4:26; 30:19; 31:28.<\/p>","content_en":"<p><strong>20:27<\/strong> <em>heavens . . . will testify:<\/em> Cp. Deut 4:26; 30:19; 31:28.<\/p>","summary_ro":"20:27 heavens . . . will testify: Cp. Deut 4:26; 30:19; 31:28.","summary_en":"20:27 heavens . . . will testify: Cp. Deut 4:26; 30:19; 31:28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103835,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:27","title_en":"Study Note: Iov 20:27","content_ro":"<p><strong>20:27<\/strong> <em>heavens . . . will testify:<\/em> Cp. Deut 4:26; 30:19; 31:28.<\/p>","content_en":"<p><strong>20:27<\/strong> <em>heavens . . . will testify:<\/em> Cp. Deut 4:26; 30:19; 31:28.<\/p>","summary_ro":"20:27 heavens . . . will testify: Cp. Deut 4:26; 30:19; 31:28.","summary_en":"20:27 heavens . . . will testify: Cp. Deut 4:26; 30:19; 31:28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131461,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 20:27","title_en":"Study Note: Iov 20:27","content_ro":"<p><strong>20:27<\/strong> <em>heavens . . . will testify:<\/em> Cp. Deut 4:26; 30:19; 31:28.<\/p>","content_en":"<p><strong>20:27<\/strong> <em>heavens . . . will testify:<\/em> Cp. Deut 4:26; 30:19; 31:28.<\/p>","summary_ro":"20:27 heavens . . . will testify: Cp. Deut 4:26; 30:19; 31:28.","summary_en":"20:27 heavens . . . will testify: Cp. Deut 4:26; 30:19; 31:28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":8807,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day","title_en":"Day","content_ro":"<h3>DAY<\/h3>\n<p>Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\n<p class=\"h2\" id=\"BiblicalDaysandWeeks\">Biblical Days and Weeks<\/p>\n<p>Commonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, <span>rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\n<p>The ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\n<p class=\"h2\" id=\"DaysofCreation\">Days of Creation<\/p>\n<p>Many people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\n<p>Since the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\n<p class=\"h2\" id=\"OldTestament\">Old Testament<\/p>\n<p>In the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\n<p>In addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\n<p class=\"h2\" id=\"NewTestament\">New Testament<\/p>\n<p>In the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\n<p>In addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, <span>tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\n<p>As in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, <span>nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, <span>rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","content_en":"<h3>DAY<\/h3>\n<p>Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\n<p class=\"h2\" id=\"BiblicalDaysandWeeks\">Biblical Days and Weeks<\/p>\n<p>Commonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, <span>rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\n<p>The ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\n<p class=\"h2\" id=\"DaysofCreation\">Days of Creation<\/p>\n<p>Many people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\n<p>Since the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\n<p class=\"h2\" id=\"OldTestament\">Old Testament<\/p>\n<p>In the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\n<p>In addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\n<p class=\"h2\" id=\"NewTestament\">New Testament<\/p>\n<p>In the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\n<p>In addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, <span>tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\n<p>As in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, <span>nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, <span>rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","summary_ro":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","summary_en":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","source":"Articles\/D.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"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Iov 20
📘 Info carte
Se încarcă...
📖 Resurse
Muzică de relaxareSelectează o piesă
0:00
Redare audio
0 piese
🍪 Folosim cookie-uri
Folosim cookie-uri esențiale pentru funcționarea platformei și cookie-uri de analiză pentru a îmbunătăți experiența ta.
Află mai multe
✝️
Logosasistentul Biserica Online
✝️
Bine ai venit! 👋
Sunt Logos, prietenul tău spiritual. Începe conversația — te ascult cu drag! ✨